LIBRARY OF CONGRESS. 






TTATTTiwn am Am WSJ nui miBDrni 



THOUGHTS 

VARIOUS SUBJECTS. 



B Y 

LEVIN JONES. 



BALTIMORE: 
STEAM PRESS OF WM. K. BOYLE & SON. 
1872. 



PREFACE. 



" Prove all things ; hold fast that which is good." 

I had no thought of writing a book ; but on reading 
pieces on Sanctification, Regeneration and Justification, I 
find there does not appear to be a proper distinction 
made in outward and inward sanctification : of the sanc- 
tification of the spirit and that of growth. 

Hence one writer has his mind on a purifying process ; 
another writer has his mind on the growth, " first the 
blade, then the ear, after that the full corn in the ear." 

One writer has his mind on legal or absolute perfec- 
tion ; what I mean by legal, is to obey the commands of 
the Gospel in its absolute sense, and it would appear 
that one is as much required to obey the commands of 
the Gospel, in a legal sense, while we have so much 
light, as they were, under the law, in that darker age. 

Another writer has his mind on perfection in character, 
not absolute, but to live holy in all stages, still going on 
to higher degrees of perfection ; that this going on to 
higher degrees of perfection should be the great busi- 
ness of every Christian, an increase of love, grace and 
divine knowledge. 



4 



PREFACE. 



One writer wants no controversy, let well enough alone. 
Another doubts it being well enough, while we hear of 
over fifty thousand being dropped from our Church in 
one year, and that by a little controversy the truth may 
be come at, whereas it might not : that if we want to 
make a crooked log straight we must line both sides. 

One writer may think to have the babe free from sin, 
is to have it a perfect man as soon as it can crawl ; while 
another thinks, the babe in Christ, when justified, is made 
free from sin, not a grown man, but stands in the same 
relation to the father as the grown boy, and like their 
Divine Master, still increasing in wisdom and stature, 
and favor with God and man. 

Again, one writer may think those who are justified, 
through faith in a risen Saviour, now stand only in the 
same relation to Christ as those did before the Holy 
Ghost was given ; and are not made free from sin until 
they receive a subsequent blessing, called the gift of the 
Holy Ghost, as Christ commanded the Apostles that they 
should not depart from Jerusalem, but wait for the pro- 
mise of the Father ; for John baptized with water, but 
ye shall be baptized with the Holy Ghost, not many days 
hence. 

Another may think, that since Christ expired on the 
cross, and rose from the dead, that the promised Holy 
Ghost is come, and is offered to all, — yea, to Saul of 
Tarsus, and Cornelius, and all the Gentiles believed on the 
Lord Jesus and thou shalt be saved ; for, saith the Apostle, 
Moses described the righteousness which is of the law, 
That the man which doeth those things shall live by 
them. But what saith the righteousness of faith? The 
word is nigh thee, even in thy mouth, and in thy heart : 



PREFACE. 



5 



that is, the word of faith which we preach ; that if thou 
shalt confess with thy mouth the Lord Jesus, and shalt 
believe in thine heart that God hath raised him from the 
dead, thou shalt be saved. 

Saved from all sin, as I understand it, except we 
reserve a part ; then, if we reserve a part, our consecra- 
tion must be in part also, then we have not presented our 
bodies a living sacrifice, holy, acceptable unto God, if so, 
dear reader, let us make the full consecration now, as sin 
may revive beyond our comprehension, and bring forth 
the fruits of death at last. 

As I have before stated, I had no thought of writing a 
book, but on having the offer from an editor of a Chris- 
tian paper that he would put anything in his paper I 
might write on religion, as I had lost my hearing, no 
one to converse with, and had wanted to hear some ques- 
tions and answers on those technical points, where men 
disagree, for my own information ; but the editor not 
allowing answers, I suppose for fear of controversy. Still, 
having accepted the editor's gracious offer, I wrote a few 
pieces ; the editor appeared to be pleased with them, and 
in answer to my last piece he said, send on all I please ; 
yet never put it in, stating from time to time that he was 
so crowded, but that he would put it in, I concluded 
he had been influenced by some one not to put it in, yet 
I continued writing, knowing it was improving my spell- 
ing, as I did not know before what a poor speller I was ; 
I therefore withheld sending these pieces to the editor, 
of course, until I could see the former piece in print. 
Therefore, having been so disappointed by the editor, in 
the humbling down my pride, I inquired of the editor if 



6 



PREFACE. 



some one had not advised him not to put those pieces in, 
but got no answer, only that he would put it in. 

Then, having continued writing these pieces at my 
leisure moments, which was continually agitated by my 
business ; therefore having finished what I have written, 
and being advised by one of the Preachers to put it in a 
book ; then, should I do so, it will not be to make 
money ; my wish is, that every one that gets one of these 
books may get them at or below the printer's cost. 

Then, my dear reader, if you only knew how much 

the orphans and the widows, have suffered by 
those intoxicating drinks that are killing our rising chil- 
dren. As to myself, I have suffered, and wept, until my 
head is so near dried up, that I think sometimes, — Oh ! 
that mine head were springs of water, that I might weep 
day and night ; not so much for the death of a child, but 
the thought of the soul of the drunkard ; that is, to go 
away into everlasting punishment, never to have another 
glass of water. Eternity ! what an awful thought. 

As said Henry Watson : 

What ! to be banished from my Lord, 

And yet forbid to die, 
To linger in eternal pain, 

And death forever fly. 

Oh ! wretched place, of dark despair, 

To see my God no more ; 
To fix my doleful station where 

I must not taste his love. 

Then, dear reader, do you ever sell or taste those in- 
toxicating drinks, that are slaying our people by the 
thousands. Kemember, one good, abiding thought, to 



PREFACE. 



7 



quit it all forever, is worth ten times the cost of this 
book. 

Then, in conclusion, it this book does not suit the 
editors, I am in hopes it will suit those that are more 
unlearned, like myself. 

Then, let this book travel to every land at less, as near 
as possible, just at the printer's cost. 

To every city, town and lane, 

Where'er a drunken man remain, 

To rich and poor, the high renowned, 

Where'er a wretched child is found ; 

To school and church, their richly pews, 

And every lager beer shop, too. 

That all may choose the way of life, 

And early shun the paths of vice ; 

To women, too, with broken hearts they cry, 

Whose husbands sit in lager shops and die, 

And drinking in the whiskey shop 

Of all the wealth they ever got; 

To fathers, too, while travelling to the dead, 

Whose children perish for the want of bread ; 

Then to the drinking draymen, too; 

Who drinks up all the horses food, 

Till, vanquished by the wintry blast, 

True to his charge he perisheth at last ; 

To such these lines to every one unfold, 

And let them blush to hear the story told. 



BAPTISM. 



Much has been written on baptism, and writers differ, 
of course, and are led away by long imbibed principles. 
I cannot see the difference in the baptism administered 
by John, and of that administered by the Apostles, that 
some teach. 

I read in the Catholic catechism, page 109, they say 
that the baptism administered by Judas was the baptism 
of Christ ; and that the baptism administered by John 
was the baptism of John, not that they preferred Judas 
to John, but they preferred the baptism of Christ to that 
of John, though administered by Judas. 

They say infants, until baptized, cannot enter into 
heaven ; that when our Lord was being baptized by 
John, he gave to the water the power of sanctifying, — 
that the water was then imparted the power of regenera- 
ting to spiritual life ; that from the moment that Christ 
is immersed in water, — water washes away all sin. 

As the above does not accord with my views, and there 
may be many of our Protestants, as well as Catholics, 
that have too much faith in water-regeneration, to whom 
it may be said, "the neglected babe will go into the 
kingdom before you." 

I was under the impression that John and the Apos- 
tles alike baptized with water, and that Christ alone 
baptized with the Holy Ghost, yet, though the baptism 



THOUGHTS ON VARIOUS SUBJECTS 



9 



with water, the sign, and the baptism of Christ, by his 
spirit, be so closely connected, should they not be kept 
each in their proper place? 

Again, I read a piece in the Guide, under the signa- 
ture of that great man, Rev. A. G. Hibbard, (March, 
1867,) of which I here give a sketch. 

He inferred that those disciples spoken of by Paul, (Acts, 
19,) were then regenerated, and to prove this subsequent 
distinct blessing, as I suppose, he said the baptism of 
the Holy Ghost is not to be confounded with regenera- 
tion ; that it is everywhere in Scripture promised to 
believers, as such, and not to sinners, as such ; and when 
John renewed the promise made by Joel, calling it a 
baptism, he spoke to those who, by profession, were 
already God's own people; that he never reiterated this 
promise to careless sinners, nor even to penitent sin- 
ners, as such. 

Here then, I cannot see how we can separate the Holy 
Ghost, from regeneration, then is it not the Holy Ghost 
itself that produces this regeneration, and brings the soul 
out of that fallen state of sin and death to a life of 
righteousness, as saith the Apostle to Titus 3, 5 : "not 
by works of righteousness which we have done ; but 
according to his mercy he saved us, by washing of regen- 
eration and renewing of the Holy Ghost, which he shed 
on us abundantly through Jesus Christ our Saviour. I 
should think that John offered baptism and repentance 
with water to all, both saint and sinner ; who accepted 
his doctrine, as pointing out that Christ, who was to 
come, and who baptized them with the Holy Ghost. 

Many of these might have been God's own people, yet 
even in these, neither the baptism by John, or the Apos- 



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THOUGHTS OX VARIOUS SUBJECTS. 



ties, did not change the heart, nor regenerate the 
soul. 

I see in Acts 19, Paul found certain disciples at Ephe- 
sus, to whom he proposed the question : Have ye received 
the Holy Ghost, since ye believed. Here some may say, 
they were true believers, regularly baptized Christians, 
yet they say, that they had not so much as heard whether 
there be any Holy Ghost. 

Dr. Clark, on this passage, said, they had not been 
baptized in the Christian faith, and were not Christians : 
to be a Christian , a man must be baptized in the Chris- 
tian faith ; these persons (he says,) had not been baptized 
into that faith, and were not Christians. 

Here, the Doctor would seem to make a difference, 
between the baptism by John, and that of the Apostles, 
as though the baj^tism by the Apostles, conferred a 
larger degree of grace, than that of John. 

Yet the Doctor said in another place, that baptism 
changes nothing, that those who think baptism to be 
regeneration^ knoAv nothing of the spirit, nor the power 
of God, and that they do greatly err. 

Then, if baptism changes nothing, how could it make 
them Christians ? There the baptism of John and that 
of the Apostles, must of been both alike^ pointing out 
the baptism of the Holy Spirit. 

Yet one may be a Christian, before he is baptized with 
water, as in the case of Cornelius, if he is baptized with 
the Holy Ghost, yet those disciples, (Acts 19,) were 
believers in the Christian doctrine, or such as taught by 
John. 

Here some may be under the notion, that when one 
is baj)tized with water, and believes in the Christian 



THOUGHTS ON VARIOUS SUBJECTS. 



11 



religion, it is all that is needed to make them a Chris- 
tian ; whether this be correct or not, I was under the 
impression, that one must be regenerated ; changed by 
grace divine, born of the spirit of him who baptizeth 
with the Holy Ghost, thus as said by our Lord, (John, 
7, 38,) he that believeth on me, as the Scripture hath 
said, out of his belly shall flow rivers of living water, 
but thus spoke he of the Spirit, which they that believe 
on him should receive, for the Holy Ghost was not yet 
given, because that Jesus was not yet glorified. 

And again, John, 14, 26 ; But the Comforter, which 
is the Holy Ghost, whom the Father will send in my 
name, he shall teach you all things, and bring all things 
to your remembrance, whatsoever I have said unto you. 

Then does this not prove the great change that was to 
take place after our Lord expired, and rose from the dead ? 
Thus the middle veil being removed, when Christ expired 
on the cross, that separated the holy from the holiest, 
did not those heathens with Cornelius, receive the Holy 
Ghost on believing? Acts 10. And Peter said, "Of a 
truth, I perceive that God is no respecter of persons, 
but in every nation he that feareth him, and worketh 
righteousness, is accepted with him." Then were they 
not sanctified when they received the Holy Ghost ? Then 
may not every sinner enter into the holiest through faith 
in Christ Jesus, by a new and living way, since the Holy 
Ghost was given ? 

Many of our people, as it would appear, justly make a 
difference between those since the Holy Ghost was given, 
and those before Christ rose from the dead. 

But there appears to be some mistake in some others, 
who seem to teach a difference between the justified and 



12 



THOUGHTS ON VARIOUS SUBJECTS. 



the sanctified, when it should be between the law and 
the Gospel, the great excellency of the Gospel over that 
of the law, " since that after the kindness and the love 
of God our Saviour, appeared, (Titus, 3, 6,) not by works 
of righteousness which we have clone, but according to 
his mercy he saved us, by the washing of regeneration, 
and renewing the Holy Ghost, which he shed on us 
abundantly through Jesus Christ our Saviour, that being 
justified by his grace, we should be made heirs accord- 
ing to the hope of eternal life." 

Thus the Apostle, proves the great excellency of the 
Gospel, over that of the law. 

Whereas some writers, as it would appear, understand 
the Apostle, as a difference between a sanctified and a 
justified state, and in proof that Sanctification and Justi- 
fication, are two distinct separate states, they contend, 
that there is a subsequent blessing, to be sought or 
obtained, and confessed, called Entire Sanctification, or 
Perfect Love, of a different kind as I understand them ; 
and in proof of this, such Scriptures as these are referred 
to Luke 24, ^ But tarry ye at Jerusalem, until ye be 
endued with power from on high," &c. 

Thus we perceive, they were commanded not to leave 
Jerusalem, but wait for the promise of the Father. 

(Acts 1,5.) "For John truly baptized with water, but 
ye shall be baptized with the Holy Ghost, not many days 
hence." 

This as 1 understand it, the Apostles received on the 
day of Pentecost, or in part before, in common with all, 
after Christ was risen from the dead, saint and sinner, to 
all that gladly received his word, through faith in the 
atoning merits of Christ Jesus. 



THOUGHTS ON VARIOUS SUBJECTS. 



L3 



Again, as those words of the Apostle have been quoted 
so often : (Corinthians, 1, 12.) "Now we have received 
not the spirit of the world, but the spirit which is of God, 
that we might know the things that are freely given to 
us of God." Here it is asked, is not Sanctification one 
of the things given to us of God, but where is the one 
that denies Sanctification ? 

Verse 14. "But the natural man receiveth not the 
things of the spirit of God, for they are foolishness unto 
him." 

These words are quoted as I understand it to prove a 
difference in a justified and that of a sanctified state ; but 
whereas it is plain to one that will read the chapter, that 
the Apostle was speaking of the natural man, while in 
their unregenerate state : the sinner could not know 
the things of the Spirit of God, because they are spiri- 
tually discerned. 

But as it would appear when regenerated and justified ; 
to such says St. John, But ye have an unction from 
the Holy One, and ye know ail things, but the anointing 
which ye have received, abideth in you, the same anoint- 
ing teacheth you all things, then as the natural babe 
learns the things of this world, by the teaching of men ; 
so may the Holy Spirit, the unction from the Holy One, 
teach the spiritual babe in all things spiritually, and 
they may increase in love, grace and divine knowledge, 
yet I fear that many of us have not learned much, and 
still have need that some one teach us, when we ought to 
have been teachers of others. 

Again I would mention a few words from Acts 8, when 
the Apostles that were at Jerusalem, heard that Samaria 
had received the word of God, they sent unto them Peter 



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THOUGHTS ON VARIOUS SUBJECTS. 



and John who, when they were come down, prayed for 
them that they might receive the Holy Ghost, for as yet 
he was fallen upon none of them, only they were bap- 
tized in the name of the Lord Jesus, then laid they 
their hands upon them, and they received the Holy 
Ghost. 

Doctor Clarke said for what purpose was this Holy 
Ghost given ? not to sanctify the souls of the people ; 
this, they had on believing ; it was the gift of tongues. 

Here I would state in this, I cannot agree with that great 
man. Was Simon the Sorcerer sanctified, when in the 
gall of bitterness and iniquity, as stated by Peter? And 
it is so plain, then laid they their hands on them, and 
they received the Holy Ghost. 

I would suppose those people of Samaria, had not 
received the preacher until Philip went there, and they 
received Philip, seeing the miracles which he did, for 
unclean spirits, crying with loud voices came out of many, 
and the lame were healed, thus, when Peter and John 
prayed with them, they received the Holy Spirit, justifi- 
cation through faith in Christ Jesus. Just the same as 
some do at our prayer meetings, this is as I apprehend 
it. Surely the Holy Ghost must have been given for the 
sanctiflcation of the souls of the people. 

I can but think when Philip went down to Samaria, 
and preached Christ unto them, the people with one 
accord, gave heed unto the things which Philip spake, at 
seeing the miracles which he did ; but could they then 
say with St. Peter^ Ck Blessed be the God and Father of 
our Lord Jesus Christ, which according to his abundant 
mercy, hath begotten us again, by the resurrection of 
Jesus Christ from the dead. " 



THOUGHTS ON VARIOUS SUBJECTS. 



15 



SECTION II. 

Again, should there not he care taken to avoid heresy 
in the Church ? This is plain, yet when men differ on 
any one point, or one differs with that which is com- 
monly received by the Church ; should there not be care 
taken, first, to see if it be in accordance with the Scrip- 
tures, or not, before it is denounced as a heresy ? 

I will here give a sketch, from a few cases, first then. 
One from what we call the Mother Church ; in her 
catechism arranged at the Council of Trent, page 158, 
when speaking of the Eucharist, they say, "to carry 
himself in his own hands, is impossible to man, and 
peculiar to Christ alone." 

He was carried in his own hands, when given his body 
to be eaten, he said "This is my body." 

This, Berengeorus in the eleventh century presumed to 
deny, asserting the Eucharist was only a sign. This 
innovation was condemned by the Christian world. Leo 
the 9th, denounced the heresy, and Berengeorus, retract- 
ing his error ; relapsing however, into the impiety again. 
He was condemned by three Councils, yet our Catholic 
friends, hold on upon this doctrine to this day, and who 
in their Church dare to deny it. Page 156, they say, 
consulting the sight, the touch, the smell; the taste ; and 
finding nothing but the appearance of bread and wine, 
the senses must naturally, lead them to think that the 
sacrament contains nothing more than bread and wine. 

Then in this, I would not say that there is nothing in 
the sacrament but the bread and the wine, nor would I 
say that Christ is not in the sacrament ; but I would say, 



16 



THOUGHTS ON VARIOUS SUBJECTS. 



that the bread is natural bread, and that the wine is 
natural wine, yet both as signifying the body of Christ, 
which was broken for us ; for, saith the Apostle, (Cor. 
11, 27 :) 4 'For I have received of the Lord that which 
also I delivered unto you, that the Lord Jesus, the same 
night in which he was betrayed, took bread, and when 
he had given thanks, he brake it, and said: 'Take, eat, 
this is my body, which is broken for you ; this do in 
remembrance of me.' " 

And after the same, also, he took the cup, when he 
had supped, saying, "This cup is the new testament 
in my blood : this do ye, as oft as ye drink it, in remem- 
brance of me ; for as oft as ye eat this bread, and drink 
this cup, ye do shew the Lord's death, till he come." 

I do not understand bread or wine to be a sacrament ; 
but when taken in commemoration of the body of Christ, 
which was broken for us, it points to that spiritual 
bread, which if a man eat he shall live forever : 

Thus said our Lord, (John 6: 47,) "Verily ! verily ! I 
say unto you, he that believeth on me hath everlasting 
life ; (48,) I am that bread of life. 

Your fathers did eat manna in the wilderness, and are 
dead. 

This is the bread which cometh down from heaven, that 
a man may eat thereof and not die. 

I am the living bread, which came down from heaven ; 
if any man eat of - this bread he shall live for ever ; and 
the bread that I will give is my flesh, which I will give 
for the life of the world. 

(58.) This is that bread which came down from heaven: 
not as your fathers did eat manna, and are dead, he that 
eateth this bread shall live forever. 



THOUGHTS ON VARIOUS SUBJECTS. 



IT 



Therefore, we all eat the natural bread, like their 
fathers, and naturally die, but if any man eat of this 
spiritual bread, of which the other, in the Eucharist, was 
a sign, he shall spiritually live forever. 

(56.) He that eateth my flesh, and drinketh my blood, 
dwelleth in me and I in him. 

Surely, no one would understand our Lord to mean 
that the man naturally dwelt in Christ's natural body. 

(11 : 26.) And whosoever liveth and believeth in me 
shall never die. 

Believest thou this? Then, as all must die, according 
to nature, this must be spiritual life, where every true 
Christian will live with Christ forever. 

In Corinthians, (3 : 6,) the Apostle said : Who also 
hath made us able ministers of the New Testament : not 
of the letter but of the spirit : for the letter killeth, but 
the spirit giveth life. It is said every institution has its 
letter as well as its spirit, as every word must refer to 
something of which it is the sign or signification, so the 
Gospel has both its letter and its spirit. 

Water, in baptism, is the letter that points out the 
purification of the soul, they who rest in this letter are 
without this purification. 

Bread and wine in the sacrament of our Lord's Supper 
are the letter ; the atoning efficacy of the death of Christ 
and the grace communicated by this to the soul of a 
believer, is thought to be the spirit. 

The whole Christian life may be comprehended by our 
Lord under the letter, "Follow me." Does not any one 
see that a man taking up the letter only, and following 
Christ through the cities and villages, and eating and 
2 



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THOUGHTS ON VARIOUS SUBJECTS. 



drinking with him, &c, fulfilled no part of the spirit, 
and might, with all this following, lose his soul. 

Adam Clarke said, in one place, that it may he safely 
asserted, that the Jews, in no part of their history, ever 
rested more in the letter of their law than the vast 
majority of Christians are doing in the letter of their 
Gospel. Unto multitudes of Christians Christ may truly 
say : "Ye will not come to me that ye may have life 
then are they Christians or only professors, while living 
in the letter ? 

It is the spirit that calls for obedience ; it is obe- 
dience which is the spiritual point, namely, receive my 
doctrine, believe my word, imitate my example, bear the 
cross and follow me, through the spirit, in that meek and 
self-denying way. And it is observable, in the Passover, 
when the destroying angel passed over those houses that 
were sprinkled with the blood ; and the Lord said unto 
Moses, (Exodus, 12 : 22,) "And ye shall take a bunch of 
hyssop and dip it in the blood that is in the basin, and 
strike the lintel and the two side posts with the blood 
that is in the basin," &c. 

(22.) For the Lord will pass through, to smite the 
Egyptians, and when he seeth the blood upon the lintel 
and the two sides posts, the Lord will pass over the door, 
and will not suffer the destroyer to come in unto your 
houses to smite you, &c. 

(26.) And it shall come to pass when your children 
shall say unto you, what mean ye by this service ? 

(27.) That ye shall say, it is the sacrifice of the Lord's 
Passover, who passed over the houses of the children of 
Israel in Egypt, when he smote the Egyptians and 
delivered your houses. 



THOUGHTS ON VARIOUS SUBJECTS. 



19 



(14.) And ye shall keep it a feast b) r an ordinance for 
ever ; it shall be a sign unto thee upon thine hand, and 
for a memorial between thine eyes, that the Lord's law- 
may be in thy mouth, &c. 

Then may we not perceive that it all points out obe- 
dience to his Word. And then, as it is said by the Apos- 
tle, "For as often as ye eat this bread and drink this cup 
ye do shew the Lord's death till he come." 

Now this sign, like that of the Sabbath, will remain, 
and be fulfilled only in that eternal Sabbath where all 
our toils are over. This is as I apprehend it. 

I will here give a sketch from memory. 

I once had a conversation with a Koman Catholic 
friend, who was quite strenuous ; he seemed to have 
much zeal, and talked so fast and plausible. He said the 
Jews said, ''How can this man give us his flesh to eat, 
and so say you ;" but when he became still, I told him 
that our Lord said, "Your fathers ate manna in the wil- 
derness, and are dead ; this is the bread which cometh 
down from heaven, that a man may eat thereof and not 
die." 

Our Lord said, "Your fathers ate manna in the wilder- 
ness and are dead, if any man eat of this bread he shall 
live forever ; but you know, that after eating this flesh, 
so-called, you die ;" then our Lord explained his words, 
he said, (5 John,) It is the spirit that quickeneth, the 
flesh profiteth nothing ; the words that I speak unto you, 
they are spirit and they are life. "Then, as eating the 
natural flesh of Christ, as our Lord said, would profit 
nothing, we would naturally die ; and if we take one in 
its natural sense we must take the other, also ; then if we 
eat that spiritual bread, of which the other is the sign, 



20 



THOUGHTS ON VARIOUS SUBJECTS. 



our bodies may die_, but we shall spiritually live forever, 
(the reader must understand, we do not say how can this 
man give us his flesh to eat,) we believe. (John 6: 33.) 
"For the bread of God is he which cometh down from 
heaven and giveth life unto the world," (written not in 
tables of stone, but in fleshly tables of the heart by the 
Spirit of the living God.) 

Thus I answered our Catholic friend, who, I am in 
hopes, has long time since gone home to glory. 

He scarcely spoke another word ; but he told a friend 
that was sitting by, that he never heard it explained in 
that way before. 

Take notice, I am not saying anything to reflect on 
the Catholics, but only to show how hard it is for peo- 
ple to get free from a long imbibed principle. 

Just look at the Moravian Church, with all its excel- 
lencies : had not John Wesley cause to accuse them of 
thinking their Church infallible, that the Count was all 
and all ; calling him Rabbi ; and to this day, if one 
should write a piece, a little different from the commonly 
received doctrine, would it not be the first thing ; is it 
Wesleyan ? instead of searching the Scriptures and 
proving all things, hold fast that which is good. 

Again I read a piece many years ago in the Christian 
Advocate, over the signature of one, I think J. H. of 
which I will give a sketch, in part from memory: he 
spake of keeping Justification and Sanctincation forever 
separate as two distinct states, and referred to a preacher 
in the Canadian Conference an amiable[man, who denied 
they were two distinct states, and he was put under a 
judicious preacher for twelve months, and he had to 
retract or promise not to disturb the Church with his 
views. 



THOUGHTS ON VARIOUS SUBJECTS. 



21 



Here I will agree, that the Church is more to be 
depended on than one of its members, and that we 
should be joined together in the same mind as near as 
possible yet, when one searches the Scriptures, and still 
differs on any one single point, should it be denounced 
at once as a heresy ? 

Again it is said, did not Wesley regard the doctrine? 
that we are wholly sanctified when justified, a great evil? 
He did ! It was on account of the heresy among the 
Moravians, that Mr. Wesley , separated from them after 
several long interviews with Count Zinzendorf, one of 
their leaders, and had no further communion with them. 
I do not know much about the Moravian Church, except 
through Mr. Wesley. Wesley was a great man, and he 
made himself through his zeal and faithful works ; yet, 
even if they were in error, in thinking one was sancti- 
fied when justified, I cannot see how it could be such a 
great heresy, as to have caused Wesley to have separated 
from those, who had been the first in leading him in the 
way of being justified through faith in Christ alone. Yet, 
it would appear they leaned too much toward the Anti- 
nomian faith, still it is possible that Wesley did not bear 
with them as long as he might have done. 

Again, Mr. Wesley in his sermon on Perfection says ; 
some of the opposers of Perfection, will allow all you 
say of the love of God, Sanctiflcation, and universal 
Holiness, &c, all this they will allow ; so we allow sin, 
a little sin, to remain until death, vol. 2, p. 176. 
Where then, is the difference in Mr. Wesley and those 
that appeared to oppose him, except in words ; they 
were arguing as I suppose from absolute Perfection ; 
they allowed as it would appear, a little sin to remain 
in the sanctified until death ; Wesley allowed a little sin 



22 



THOUGHTS ON VARIOUS SUBJECTS. 



to remain in the justified until death ; and I allow it to be 
taken all away when justified, and that it may quickly ger- 
minate again, on the least decline of faith, love and works, 
in unbelief and remain there, until it brings forth the 
fruits of death, if not taken away. 

Then why should not the sinner be taught, that when 
he is justified by his grace, he is restored to the state of 
holiness, from which he fell, and is created anew in 
Christ Jesus, and there is restored to him that ima°;e 
and likeness of God which he lost, that he is then made 
free from sin. 

''Knowing this, that the old man is crucified with him, 
that the body of sin might be destroyed, that henceforth, 
we should not serve sin, for he that is dead is freed from 
sin/' all the old nature crucified under the control of 
the sanctified spirit. 

Then do we belive ourselves "free indeed unto sin, 
and alive unto God through Jesus Christ our Lord 
"let not sin therefore reign in your mortal body, that ye 
should obey it in the lusts thereof." 

Then this does appear to be the Christian's work, 
in keeping both the fountain and the streams clean : 
they are both so much neglected, and so closely con- 
nected, that the one cannot be kept clean, separate from 
the other. Again it is said, how did William Bramwell 
regard the idea that we are entirely sanctified, when we 
are justified, as he writes to a friend, an idea is going 
forth, that when we are justified, we are entirely sanc- 
tified, and to feel evil nature after justification is to lose 
pardon &c ; you may depend upon it, this is the devil's 
great gun ; we shall have much trouble with this and I 
am afraid we cannot suppress it. 



THOUGHTS ON VARIOUS SUBJECTS. 



23 



In this I would think, if to feel evil or fallen nature, 
after justification is to lose pardon, I have not heard of 
it before. 

I would think however that there are no heights in a 
Christian, but that he may sometimes feel the rising of 
the old nature, and I would think there is no sin in one 
feeling the rising of the old nature, so long as we do not 
yield to it, in keeping the body under. 

Again, I read in one place that George Peck said ; 
would it not be a sad indication of the degeneracy of 
Methodism, in this country, if what Mr. Wesley, under 
God, our great founder considered heresy, and opposed 
with all his might,' should be cherished as the very 
marrow of the Gospel, by ministers and people of the 
Methodist Church? 

Here I would say let no man think, that I would 
undervalue that great man ; I think that he was one of 
the greatest men in his day, yet I call no man Kabbi. 
" Call no man your master on earth, one is your master, 
even Christ." Yet I can but think if Wesley were with 
us now, that there are some things, in which he would 
be of a different mind. Then should not every one read 
the Bible, Wesley, and- others, and then, draw his own 
conclusions on any disputed point. Do we not all agree, 
that Adam Clark was one of our greatest men, yet, he 
could not believe in the Eternal Sonship. 

Then shall we hold on to that error, if it be one? then 
shall we stick to the error, against the conscience, or 
read the Bible, " prove all things and hold on upon that 
which is good," and let the Scriptures always be the 
primary test. 



24 



THOUGHTS ON VARIOUS SUBJECTS. 



SECTION III. 

Again I would ask, was there not a great degeneracy 
in the Church from the time of the Apostles up to the 
16th century? 

I read a piece from Adam Clark, in his note at the end 
of the third chapter of the Revelation, giving us the 
account through the Rev. David Lindsey, of the seven 
churches of Asia, who visited those seven churches of 
Asia in 1816 ; he said in the remains of Laodicea, they 
were fifty inhabitants of whom two were Christians ; 
they lived in a mill, and they could not read, and the 
only prayer heard near the remains of Laodicea was the 
prayer at the mosque. 

I suppose, this Archippus, was the angel of the church 
of the Laodiceans, spoken of in the third chapter of the 
Revelation, also by the apostle to the Colossians, chap. 4, 
when he said ; "read this epistle from Laodicea, and say to 
Archippus, take heed to the ministry ; which thou hast 
received in the Lord, that thou fulfil it.." 
. Again the Apostle to Philemon ; "and to our beloved 
Apphia and Archippus, and to the church in thy house." 
then this Apphia must have been the mother of Archip- 
pus, and the wife of Philemon, and the church was then 
held in Philemon's house, before he, Archippus, was 
ordained to preside over the church of the Laodiceans. 
Then if this Archippus was the angel of the church of 
the Laodiceans, thus it was said in the Revelation chap. 
1 : 4, John to the seven churches, which are in Asia, &c. 
chap. 3 : 14, and unto the angel of the church of the 
Laodiceans write ; these things saith the Amen, the faith- 



THOUGHTS ON VARIOUS SUBJECTS. 



25 



ful and true Witness, the beginning of the creation of 
God. 

I know thy works, that thou art neither cold nor hot : 
I would thou wert cold or hot: so then because thou art 
lukewarm, and neither cold nor hot, I will spue thee out 
of my mouth, because thou sayest I am rich and increased 
with goods and have need of nothing, &c. 

I will now give the reader an interview, which if true 
took place between Archippus and Polycarp taken from 
the Guide, May 1866, I suppose this was about the year 
of our Lord 95, when Polycarp was sent by St. John, to 
visit those seven churches of Asia spoken of in the Revela- 
tion : thus Polycarp is permitted to speak for himself, 
as follows. 

Polycarp talketh with Archippus, thus ; it came to 
pass, the sixth day of week, the day being far spent, I 
entered the western gate, into the great and rich City of 
Laodicea, worn with toil and hunger, and thirsty, and 
faint. I inquired of a man in the market place, for the 
dwelling of Archippus, the angel of the Church, the 
man, who seemed to be a merchant, answered me cour- 
teously, and beckoned with his hand to a slave, and said 
unto me, my servant shall guide thee to the dwelling of 
that excellent and venerable man whom thou seekest ; 
having thanked him for his courtesy, I followed my 
guide to a neighboring street, where were many stately 
houses, if they ought not rather to be called palaces, he 
led me to a marble portico, and pointed to a door, and 
said unto me, this is the dwelling of Archippus. Much 
marveling in my own heart, that the angel of a Chris- 
tian Church, should dwell in so princely a mansion, I 
knocked at the door, having in one hand my epistle of 



26 



THOUGHTS ON VARIOUS SUBJECTS. 



commendation, from the old beloved Apostle of the Lord. 
After I had knocked many times, the door was opened by 
a slave, who invited me to enter, then I said ; " peace be 
to this house," and gave my epistle to the slave, bidding 
him deliver it to his master. In no 'long space of time, 
the slave returned, and bade me follow him. At an open 
door, I was saluted by a venerable man, in flowing robes, 
who kissed me first on my left cheek, and then on my 
right, and bade me welcome in the name of the Lord. 
Having led me to the divan, which was covered with 
silken cushions, he commanded a servant to bring a 
silver basin and ewer, with a napkin, when I had finished 
my ablutions, there was. brought to me food and wine, of 
which I partook, and was refreshed. Thus, I found my 
host according to the commandment of Paul, was given 
to hospitality. Supper being ended, Archippus, with 
grave courtesy, fell into affable discourse, " thou hast 
brought to me ! Poly carp, a letter from the aged and 
beloved Apostle of Christ ; is he then in health, that holy 
and excellent man?" I replied he is well, though he is now 
bowed down by the burden of well nigh an hundred 
years ; still he appears every Lord's day, in the Assem- 
bly and stretches forth his withered arms, saying: " Little 
children, love one another." Then said Archippus, 
%i Verily, we ought to give thanks to God, that the 
disciple whom Jesus loved, still lingers among us, may 
he long be spared. I know there are some who say that 
he shall never die, but will tarry till the Lord shall 
come, but I hold not with them ; doubtless, he also, the 
last of the Apostles, will in due time fall asleep, but I 
anticipate that event, without any painful apprehensions, 
for the Churches are now firm and well established, and 



THOUGHTS ON VARIOUS SUBJECTS. 



27 



the guidance of the Apostles is not so needed now. as it 
was in the davs of youth, when my father in Christ, the 
blessed Paul, was still living, then there were many divi- 
sions a ad discords among the multitudes newly come to 
the faith, now, all things are peaceable, and the Gospel 
has free course. Then I answered and said, venerable 
Archippus, I am come as far as to Loadicea^ preaching the 
kingdom of G-od, I have visited many Churches since I 
departed from Smyrna, and with grief I must testify, 
that many are feeble, and many more are distracted with 
damnable heresies, I would fain know, whether the 
Church over which you preside, is peaceable and flourish- 
ing. Most gladly dear brother, said Archippus, I will 
satisfy thy pious curiosity. More than thirty years ago, 
was I ordained by the laying on of the hands of the 
presbytery over this Church, and I can now say, as it is 
written in the Psalms ; " that the lines are fallen to me 
in pleasant places." Thou seest brother, that this is a 
rich city, and great and magnificent, and our Church is 
like unto it, I do not mention the wealth of my people, 
though they have been singularly prospered in temporal 
things ; some of them being largely engaged in the wool 
trade, and others being extensive dealers in oil and 
spikes ; while not a few, derive great gain from the sale 
of golden ornaments. They are indeed rich, very rich, 
but of this I make no account, though it gives us res- 
pectability in the eyes of the heathen around us, and 
enables us to maintain public worship with appropriate 
splendor. It must be confessed that wealth has its uses, 
even in the Churches, but it is not of the wealth of our 
Church, that I was about to speak, though it is indeed 
the richest part of Asia Minor, and very numerous ; 



28 



THOUGHTS ON VARIOUS SUBJECTS. 



besides including a large proportion of the intelligence 
and fashion of the city ; for you must know, dear brother, 
that our Church is thronged every Lord's day, with the 
very elite of Laodicea. However, as I was saying, I do 
not make much account of all this, for I know, as the 
Scriptures saith, that God hath chosen the poor of this 
world rich in faith, and heirs of the kingdom, and I was 
about to say, that our people are pre-eminently rich in 
this high kind of wealth. We are blessed with the most 
delightful harmony, there are no divisions among us, 
none of those strange and deadly heresies, which have 
crept into the Churches of Thyatira, Pergamos, and 
Ephesus, have ever disturbed our peace ; we have never 
had a Nicolaitan, a Balaamite, or a Jezebelite among 
us ; but all our people ; who are very intelligent, and 
thoroughly indoctrinated, receive without cavil, the 
doctrine of the Apostles. We have been mercifully 
saved from fanatical excitement, such as agitated the 
Church of Thessalonica thirty or forty years ago. We 
believe in a slow and silent growth, rather than in a 
sudden and violent expansion, by what some call the 
power of the Holy Ghost. 

We enjoy the favor and friendship of the heathen ; we 
have never suffered persecution ; for we never wantonly 
provoke it ; we are careful not to lose our hold on the 
heathen part of the population ; and we therefore refrain 
from violent denunciations of idolatry and vice, and we 
conform, as much as in us lies, to social usage, and 
fashion of good society. 

The blessed Paul, who I remember so well, became all 
things to all men, and we imitate his example, though 
there is a shocking prevalence of certain vices, like 



THOUGHTS ON VARIOUS SUBJECTS. 



29 



drunkenness and uncleanness in the city. We leave that 
to the magistrate, and Ave keep to the Gospel. I hear 
that some Christians in other parts of the country assert, 
that the holding of slaves is sinful, and there was a time 
when such a heresy was broached here, but that I 
speedily extinguished, by reading with due comments, 
Paul's letters to my honored father Philemon, when he 
sent back from Rome that vassal, pardon me, brother, I 
forgot myself, that deluded servant Onesimus. We fol- 
low the teaching of Paul, though between us, I always 
thought, there were one or two unguarded expressions in 
that otherwise incomprehensible epistle. My Church 
however, is thoroughly instructed on that question. 

You would scarcely know one of my flock as a Chris- 
tian, anywhere but at Church, so careful are they not to 
offend the prejudices of their unconverted neighbors, but 
then, you would be delighted with their diligence and 
regularity, in the performance of their religious duties. 

The order and decency always visible in our assemblies, 
is truly edifying. You must have heard, brother, of the 
confusion and discord, which marked the first manifesta- 
tions of spiritual power, after our Lord's resurrection, and 
you know after the exercise of what are called spiritual gifts 
has been accomplished by scenes of unseemly extrava- 
gance. I have deemed it my duty to repress and dis- 
courage all such manifestations, and I am happy to say, 
that my efforts have been entirely successful. It has now 
been many years since we have had either tongues, or 
prophesying in our assemblies. You would be struck 
with the prudence and moderation, of all who take part 
in our social worship. 



30 



THOUGHTS ON VARIOUS SUBJECTS . 



I am happy to say, that our Church has "been steadily 
growing in numbers, having gained the respect and favor 
of the world, by a judicious conformity to its manners 
and customs. Many are almost weekly added to our 
communion, the conversions of sinners, though rarely 
sudden, and never miraculous, is of frequent occurrence, 
this is easily explained, I do not make conversion a 
mystery; my hearers all understand, that a sincere resolve 
to be Christians, is all that is needed to make them Chris- 
tians. I teach them that they have all the power needed 
to bring about their own salvation. I must add however, 
that I am always careful to tell them, that the Holy Spirit 
always co-operates in conversion by such instructions, 
addressed to their common sense. I have converted a 
multitude of souls. Much depends, dear brother, in the 
ministerial work, to know how to convert sinners, that 
is an art, thank God which I have pretty well mastered. 

Thus far had Archippus proceeded in his discourse, 
when I was moved to say : tell me ! Archippus ! 
whether your converts are holy and unspotted, and sepa- 
rate from the world ? 

Truly, brother Polycarp, he replied, "they are very 
estimable and virtuous people, but they are not austere 
and righteous over much. You must bear in mind, that 
they are rich, and aforetime lived in luxury. They do 
not feel called upon, to renounce lawful pleasures. They 
may often be found at the theatre, and not seldom have I 
seen them dancing at heathen festivals, perhaps indeed, 
they sometimes carry their liberty to the verge of licen- 
tiousness, but they never pass beyond. As an offset, I 
must say, that they have been singularly generous to- 
wards me, there is no end to their liberality ; my wants 



THOUGHTS ON VARIOUS SUBJECTS. 



31 



are all supplied ; I have all and abound. I regard 
myself as peculiarly happy in being called to preside over 
such a Church. There is nothing to cause me uneasiness 
I thank God for such prosperous settlement. Having 
ended his discourse, Archippus left me to repose, but I 
bowed my head to the earth, weeping and groaning in 
spirit.'' 

SECTION IV. 

Again, do not our people dislike controversy ? I think 
some do, and one reason may be, that we do not write as 
kindly as we might ; another may be, we are too much 
like the great Archippus, or those who say, let well 
enough alone. This word, well-enough, I do not fully 
understand, while it is said the whole world lieth in 
wickedness. I do not see the need of so much fear of a 
little controversy ; by it sometimes the truth may be 
come at, whereas it never would. Perhaps the two great 
men, Wesley and Fletcher, might have gone to some 
little extremes ; though it might have been more needed 
in their day. Our Christian papers, when they allow a 
piece, do not allow an answer for fear of controversy, as I 
suppose, the point in dispute stands forever unsettled. 

I would just mention one case, in the Home Journal,, 
over the signature of F. W., thus: What is regenera- 
tion, in those words of our Lord, "Ye which have fol- 
lowed me in the regeneration, when the Son of man shall 
sit in the throne of his glory, ye also shall sit upon 
twelve thrones/' &c. 

Thousands of sermons, he says, have been preached and 
presented on the supposition that it means conversion. 



32 



THOUGHTS ON VARIOUS SUBJECTS. 



This idea has long been entertained, but I wish to show 
its irrelevancy in such connection. If the word regene- 
ration, he says, means conversion, then Jesus must 
needs have been converted, for he said, in connection 
with the word, u Ye that have followed me in the regene- 
ration," etc. At this, he says, my heart recoils and 
sickens. Jesus, my Jesus, needs conversion ; if so, he 
cannot be my Saviour. He could only die for His own 
sins_, if He was a sinner, and in need of conversion, &c. 
He said, Peter hearing the conditions given by Christ to 
the young man, and knowing that he and the other dis- 
ciples had complied with the conditions, quickly speak- 
ing for the twelve, said unto Jesus : Behold ! we have 
forsaken all, and followed thee; what shall we have 
therefor ? (I understand Peter to mean what more is 
there required.) 

That it was a question of the future, and not of the 
then present. So Jesus condescended to tell them what 
should be their reward, and when it should be given 
them, i. e. in the regeneration, when the Son of man 
shall sit in the throne of his glory. . 

And this I think to be an error, and it stands in the 
Home Journal, March 20, 1869 ; and I know not if any 
one was allowed a space for an answer to it. 

Those words in Matthew, 19: 28, "And Jesus said 
unto them, Verily 1 say unto you, that ye which have 
followed me in the regeneration, not he that shall, but 
ye which have, that when the Son of man shall sit in 
the throne of his glory, ye also shall sit upon twelve 
thrones," &c. 

Then how could this regeneration, which takes place 
in bringing the soul out of that fallen state of sin and 



THOUGHTS ON VARIOUS SUBJECTS. 



33 



death, have any reference to any regeneration that is to 
take place after death. 

The sinner must first be converted, born again to 
spiritual life, through regeneration, before he can follow 
his Lord in the regeneration. 

Hear St. Paul to Titus, (3: 4,) "But after that the 
kindness and love of God^ our Saviour, appeared. Not 
by works of righteousness, which we have done, but 
according to his mercy, he saved us by the washing of 
regeneration and renewing of the Holy Ghost, which 
he shed on us abundantly, through Jesus Christ our 
Saviour.'"' Then, must we not be regenerated before we 
leave this world ; that, being regenerated, justified by 
his grace, we should be made heirs according to the hope 
of eternal life. 

Then it does appear plain, that our Lord intended that 
those who followed him in this restored regenerate state, 
should sit with him on his throne. I see no regenera- 
tion, that is to take place in the world to come. Our 
Lord did not need regeneration, but we must be regene- 
rated, brought out of that state of sin and death to a 
life of righteousness ; then we must follow him in that 
state. It is said in another place, "To him that over- 
cometh, will I grant to sit with me on my throne, even 
as I have overcome, and am sit down with my Father 
on his throne." 

The writer continues : I will close this too brief an 
article on such a mighty subject, with one quotation, 
which seems to my mind to embody the whole matter, 
and, as it is from St. Peter, it shows plainly that he 
understood what Jesus meant my regeneration ; 
3 



34 



THOUGHTS ON VARIOUS SUBJECTS. 



"Repent ye therefore, and be converted, that your sins 
may be blotted out, when the times of refreshing shall 
come from the Lord ; and he shall send Jesus Christ, 
which before was preached unto you : whom the heavens 
must receive, until the times of restitution of all things, 
which God hath spoken by the mouth of his holy pro- 
phets, since the world began."' These words may be 
found in Acts, 3 : 19. 

Here I would state, can any one believe these words, 
restitution of all things, have any reference to regenera- 
tion, or the following him in it? 

Thus: " Repent ye therefore, and be converted, that 
your sins may be blotted out, when the times of refresh- 
ing shall come/' Come when? When ye are con- 
verted, born of the Spirit, through regeneration,, then are 
the times of refreshing : so I understand it. 

ON PERFECT LOVE. 

I would here state, at the preachers' meeting spoken 
of that S. D. Brown said, it will not answer to assert 
that the baptism of the Holy Ghost on the day of Pente- 
cost is Entire Sanctification ; that it is said, the Spirit 
descended upon them, and they were filled with the 
Holy Ghost, — Acts 2 : but a few days later, he says, 
when these same men were praying again, the place was 
shaken, and they were filled with the Holy Ghost, — 
Acts, 4. Then, if this was sanctification, they were 
twice sanctified. What harm could it do, if a dozen 
times ? Then why should we call that common what God 
hath cleansed. And it would appear from St. Peter, 
that the Spirit is sanctified unto obedience, and the 



THOUGHTS ON VARIOUS SUBJECTS. 



35 



sprinkling of the blood of Jesus Christ, in bringing the 
soul out of that state of sin and death to a life of 
righteousness. 

Then, is it not sanctiflcation of the spirit that produces 
regeneration ? Then is not the man restored to the state 
of holiness from which he fell, by creating him anew in 
Christ Jesus ? 

If Cornelius, a devout man, one that prayed to God 
always, was not sanctified when filled with the Holy 
Ghost, I would like to know who is. 

And the old Paul, it is said, was not so sanctified when 
he wrote his former epistles. 

Strange indeed, that St. Paul, twenty years after being 
filled with the Holy Ghost, a minister of Jesus Christ to 
the Gentiles, that the offering up of the Gentiles might be 
acceptable, being sanctified by the Holy Ghost, (Rom. 15,) 
and yet he himself not be sanctified ! 

The words Entire Sanctiflcation, not being in the 
Scriptures, I do not make use of them, as I think it about 
like the words absolute, sinless, or legal ; yet, I do not 
dispute or deny either the one or the other. Still, I 
would think that the Gospel requires holiness, in its 
legal sense, just as much as that of the law : and if it 
was not for the Advocate with the Father, Jesus Christ 
the righteous, he who sat down on the right hand of the 
Majesty on high, who then would be saved? Yet see the 
many with all these privileges, that are not daily offer- 
ing themselves a living sacrifice to God for a continual 
sanctiflcation of the Spirit that they may walk worthy of 
the vocation wherewith they were called. 

The Holy Ghost, he says, fell on them as on us, at the 
beginning : says Peter, (Acts 11,) so that those Gentiles 
were sanctified at conversion. 



36 



THOUGHTS ON VARIOUS SUBJECTS 



Then why not, if all would agree to this— would it not 
save much confusion ? 

It is said, while Peter spake these words, the Holy 
Ghost fell on all them which heard the word, — Acts 10 : 
14. Peter said, can any man forbid water, that these 
should not be baptised which have received the Holy 
Ghost as well as we, (11 : 15.) "And as I began to speak, 
the Holy Ghost fell on them as on us, at the beginning." 

I say again, if we would admit that when the sinner 
receives that great change, in the bringing the soul 
out of that state of sin and death to a life of holiness, 
from which be fell, by creating him anew in Christ Jesus, 
that the Spirit is then sanctified, would it not save much 
confusion. 

Thus saith the Apostle, "And such were some of you, 
but ye were washed, but ye are sanctified, but ye are 
justified in the name of the Lord Jesus, and by the 
Spirit of our God.' 7 

Then are not the young men and the fathers sanctified : 
then may not the babe also be sanctified, perfect man, not 
a grown man. Let us ever keep a proper distinction 
between the purity and its growth. 

Then, was not the grain of mustard seed, spoken of by 
our Lord, a perfect seed, but when it is grown and 
spreads its branches, it bringeth forth much fruit, so 
then with the spiritual babe, if it continues with the faith 
of a grain of mustard seed, will there not be an unceasing 
expansion in the growth and also its fruits? 

Again, I would state as that Scripture in the Gala- 
tians, thus, "The flesh lusteth against the spirit," has 
been referred to so often in proof, that one is not made 
free from sin when they were Justified. Because St. Paul 



THOUGHTS ON VARIOUS SUBJECTS. 



37 



says, "the flesh lusteth against the spirit, and the spirit 
against the flesh;" these are contrary the one to the 
other ; the apostle here directly affirms that the flesh, 
evil nature, opposes the spirit, eveu in believers, that 
is, in the regenerate: there are two principles, contrary 
the one to the other ; this being all true, but the Apostle 
does not say that it ever will be otherwise until our race 
is run. In this, I would think when one is sanctified 
from all sin, made free from sin, that he has then com- 
menced the Christian battle, and that he is a whole life- 
time fighting it out. 

Then, how was it with the holy Paul ; he says so fight 
I, not as one that beateth the air, but I keep under my 
body, and bring it into subjection, lest by any means 
when I have preached to others I myself should be a cast- 
away. The Apostle seems to invite his brethren to take 
the whole armor of G-od, that ye may be able to with- 
stand in the evil day, and having done all to stand there- 
for, having your loins girt about with truth, &c The' 
Apostle does not hint that the war with self was over, nor 
that it would be until our race is run. 

Yet, when the time of his departure was at hand, he 
said, "I have fought a good fight, I have finished my 
course, I have kept the faith, henceforth there is laid up 
for me a crown of righteousness, which the Lord, the 
righteous Judge, shall give me at that day, and not to 
me only, but unto all them also that love his appearing." 

Again, I would mention a piece from Wesley, that has 
been so often quoted, (vol. 6, page 492,) he says, there 
wants not, we know, a cloud of witnessess who have 
received, in the one moment, either a clear sense of the 
forgiveness of their sins or the abiding witness of the 
Holy Spirit. 



88 



THOUGHTS ON VARIOUS SUBJECTS. 



But we do not know a single instance, in any place, of 
a person receiving in one and the same moment remission 
of sins, the abiding witness of the Spirit, and a new, 
a clean heart. 

Here then, I would ask, does not one when he receives 
that great change, when born of the Spirit, receive a 
remission of sins, and a new, a clean heart? 

Then, how can one know they have received the abi- 
ding witness of the Holy Spirit ; the abiding witness of 
the Spirit, I would think, depends on personal holi- 
ness ; when the sinner receives that great change, born 
of the spirit, does he not receive a new, a clean heart? 
How is he to know whether it is the abiding witness or 
not? 

I would suppose the witness of the Spirit will abide 
until they decline in faith, love and works ; so that the 
abiding witness of the Spirit must depend upon our faith 
and personal holiness, and just in proportion as we 
neglect duties, in taking up the cross, our faith grows 
cold and weak, and the witness of the Spirit becomes 
weak also. Thus it would appear, that a true witness of 
the Spirit, and doubts and fears, depend upon our living 
in holiness or not. Then, if one loses the witness of the 
Spirit by becoming conformed to the w^orld, then it would 
not a.bide, and, as I suppose, would not be called the 
abiding witness. 

Yet, should he return in prayer and faith and recover 
all that he had lost, he might then imagine that he had 
not the abiding witness before, but that he has it now, 
and it is to be hoped that he will retain it until the Mas- 
ter calls him home. 

So then, it would appear, when one is converted, born 
of the Spirit, he receives remission of his sins, a new and 



THOUGHTS ON VARIOUS SUBJKCTS. 



39 



a clean heart, and the witness of the Spirit and the 
abiding - witness, as long as he lives holy, and no longer, 
as all agree that the best of men may neglect duties and 
lose the witness and perish after all. 

It is said also that Dr. Clarke said, he had been twenty 
years a travelling preacher, and that he had been ac- 
quainted with some thousands of Christians during that 
time, who were in different states of grace, and that he 
never, to his knowledge, met with a single instance 
where God both justified and sanctified at the same 
time. 

Dr. Clarke might have undergone some change after 
that, if he said so. See him in the 8th of Romans, thus, 
"the Spirit itself beareth witness with our spirits ;" he, 
Clarke, said, if we take care to walk with God and not 
grieve the Holy Spirit, we dhall have an abiding testimony. 
This is to the point. 

And again, in chapter 7, on the word, "for he that is 
dead is freed from sin," he says, ''does not this simply 
mean, the man who has received Christ Jesus, by faith, 
through believing, has had his old man destroyed," &c; 
so that he is not only justified freely from all sin, but 
wholly sanctified to God. This appears to be also to the 
point. 

But how could Wesley or Dr. Clarke know whether 
one was justified or sanctified in the same moment or not, 
on the grounds here assumed ; they both alike say, there 
is no different kind, that it only differs in degrees. 

Wesley says, there is no different kind, to suppose this 
is a dangerous mistake. 

Then, if sanctiflcation of the spirit is the sprinkling of 
the blood of Jesus Christ, which the sinner receives, 



40 



THOUGHTS ON VARIOUS SUBJECTS. 



through faith in the regenerating of the soul to spiritual 
life, and God justifies the sinner on accepting the condi- 
tions, through faith ; that is, "believe on the Lord and 
thou shalt be saved, how can Kegeneration and Sanctifl- 
cation he hut inseprable, that is, both at the same time. 

Thus, whom he called, them he also justified, and 
whom he justified, them he also glorified: yea, may not 
this glorifling include the continual sanctification of the 
spirit and the soul, from first to last, in the preserving 
them all blameless unto the coming of our Lord Jesus 
Christ. 

Thus, when the sinner receives such a powerful bless- 
ing in bringing the soul out of that state of sin and 
death, to the image of him that created him, have they 
not then received a new and a clean heart, the remission 
of his sins, and the witness of the Spirit of Christ ? and 
the abiding witness, so long as he lives in righteousness 
and true holiness. 

I would just state here, I was often alongside of George 
C. M. Koberts while he was confined in bed ; I once 
named to him that in some things my notions were a 
little different from his ; I said, for example, the boy 
that was so powerfully converted the other night, I 
thought at the time he was made free from sin, and to 
my disappointment, he thought as I did. Thus ended 
the matter between us, and as I could see so plain that 
people differ generally in words, more than in substance, 
and I did not trouble him at any other time on the sub- 
ject. But I thought I would like to follow him, as he 
followed Christ. 

I would just here name Mr. Wesley, (vol. 3, p. 73,) 
speaking of this whole struggle between nature and 
grace, which had continued above ten years, &c, but he 



THOUGHTS ON VARIOUS SUBJECTS. 



11 



says, I was still under the law, not under grace ; the 
state most who are called Christians, are content to live 
and die in. For I was only striving with, but was not 
freed from sin ; neither had I the witness of the Spirit 
with my spirit, indeed could not ; for I sought it not by 
faith, but, as it were, by the works of the law. 

I would call the attention of the reader to the clause, 
(Wesley,) where he says, but I was still under the law, 
not under grace, (the state most who are called Chris- 
tians, are content to live and die in.) 

There does appear to be a difference, between the state 
of Mr. Wesley, while laboring under a law of good 
works, and in those so-called Christians spoken of. Mr. 
Wesley it would appear, while under a law of works : 
as touching outward moral righteousness ; he was blame- 
less, and when he learnt and accepted that more excel- 
lent way; that is through faith alone in Christ Jesus, he 
being then full of good works, before as such under a 
law, he at once became a vessel unto honor, sanctified 
and meet for the Master's use, and prepared unto every 
good work. 

Whereas, those so-called Christians, have once chosen 
the more excellent way, that is through faith in Christ 
Jesus alone, but they do not work. C. Wesley was 
living more holy under a law of works, than those so- 
called Christians are now under grace. 

I am more and more of the opinion, that the great loss 
in our Church is, that we do not work ; faith without 
works, is dead. 

Then, it would appear, that many so-called Christians 
spoken of, are content themselves, to live and die far 
below that of Mr. Wesley, in good work, in righteous- 



42 



THOUGHTS ON VARIOUS SUBJECTS. 



ness, and as justly as he lived, before he was justified 
through faith alone, I do not know that they are content 
to die in their present state ; hut I am afraid, there are 
many that are depending on what they call, their merci- 
ful heavenly Father, in saving them in their sins, for- 
getting, it would seem, that except we live justly and 
holy, we will not be accepted. 

I would just state here, that Mr. Wesley has often 
spoken of a second blessing, subsequent to Justification ; 
to be obtained, before one can go any farther, with all 
the grace given at Justification : but I see no particular 
place or time, that it took place with him, except this 
be the one. Vol. 3, page 62, he says: "he was clearly 
convinced, through Peter Bohler, of unbelief, of that 
faith whereby alone we are saved, with the full Christian 
salvation, he accepted the more excellent way, (page 74,) 
here he says, assurance was given me, that he had taken 
away my sins, even mine, and saved me from the law of 
sin and death. (This is the case with the justified now 
in our day.) Here it would appear, that Mr. Wesle}^ had 
the assurance that his sins were taken away. Yet, did 
not, Mr. Wesley think, that sin remained in one when 
justified? (Not taken away.) Yes, and that the contrary 
doctrine is attended with the most fatal consequences ; it 
cuts off all watching against our evil nature, against the 
Delilah which we are told is gone, though she is still 
lying in our bosoms, yet it did not stop him, Wesley, 
from watching. Here I would say, if one is justified, 
while they retain the Delilah in their bosom, they must 
be justified in their sin. 

But suppose the Delilah was gone, how long may it 
not be, before she is back again, and allowed to take her 



THOUGHTS OX VARIOUS SUBJECTS. 



43 



former seat, and dwell there, and the last state of that 
man, may be worse than the first. However, I cannot 
see the fatal consequences, in one believing he is made 
free from sin, either when he is justified or afterwards, 
provided it be so. 

In either case, we have alike to watch over our fallen 
nature, the Delilah, and every besetting sin. 

He, Wesley, tells us, that the Apostle directly affirms, 
that the flesh, evil nature, opposes the Spirit, even in 
believers, the regenerate ; two principles contrary the one 
to the other, then, as the Apostle made no distinction, 
these words must apply to the sanctified in all stages, as 
all have the fallen nature, subject to temptation, all alike 
have to watch over the Delilah, the evil nature, but if ye 
are led by the Spirit, ye are not under the law. 

And he Wesley, tells us, in the same page, 109, vol. 1, 
that the Apostle, when he wrote to the believers at 
Corinth, to those who were sanctified in Christ Jesus : 
(I Cor 1: 2.) he says: "I brethren, could not speak 
unto you, as unto spiritual, but as unto carnal, as unto 
babes in Christ ; ye are yet carnal, for whereas, there is 
among you envying and strife, are ye not carnal? " 

Here Mr. Wesley said, that the Apostle wrote to 
believers, to those who are sanctified in Christ Jesus. 

Here he Wesley, would appear to admit, that believers 
of the lowest type, babes in Christ at Corinth, were 
sanctified. 

Then, if this be correct, Sanctification must be insepa- 
rable from Regeneration 3 in the production of spiritual 
life, as the blood is in the generation, in the production 
of natural life. 



44 



THOUGHTS ON VARIOUS SUBJECTS . 



Yet there are some, - who think after conversion, they 
receive more light, until they see or feel remaining sin 
in their hearts, like the old stumps of trees, cut clown 
even with the earth, with their stumps and roots still 
remaining. 

I read a piece, one from one J. Boynton, page 12, who 
compared it as follows : he says, that a lady goes into 
her garden, and finds the weeds destroying her flowers, 
she cuts them down below the surface, so that the bed 
looks perfectly clean, but is it clean? let us see, she goes 
away for a month, and when she returns, she finds the 
weeds sprung up, destroying her flowers. What shall I 
do she says, why you would tell her to take all the roots 
out of the earth, you would say, while any of these 
remain, they will be springing up, &c. Then if the 
lady had kept the plough going, would she not have 
seen these stumps in less than a month, if left there. 

This is a good comparison, but look at the great mis- 
take, in leaving the garden a whole month when we 
know the grass will germinate in a week, in the cleanest 
soil ever ploughed, if the plough is laid aside, and so 
increase in a month, that it may become hard work to get 
it subdued. 

What better comparison can be given of one when 
made free from sin, root and branch ; suppose the heart 
was made as clean as the blood of Christ could cleanse 
it, and we lay down the plough, neglect duties, in a word 
leave the house, the garden, empty, unswept, unoccu- 
pied, for a month, what will become of it? 

Hear what our Lord said, thus, when the unclean 
spirit is gone out of a man, he walketh through dry places, 
seeking rest — and finding none, he saith, I will return 



THOUGHTS OX VARIOUS SUBJECTS. 



45 



unto my house, from whence I came out, and when he 
cometh, he findeth it empty, swept and garnished, then 
goeth he, and taketh with himself, seven other spirits, 
more wicked than himself, and they enter in and dwell 
there, and the last state of that man is worse than the 
first. 

Thus we may perceive, when one is justified, being 
made free from sin, they have just commenced the great 
Christian battle, and there is a great deal of work to be 
done. Yet some say, the Apostle meant free from out- 
ward sin, while they allow much sin left in the heart.. 

Yet it does appear next to impossible, for the streams 
to be kept clean, while the fountain is neglected, and left 
unclean. 

Now my dear reader, did you feel once as though the 
Master had forgiven and taken away your sins, then let 
the spirit take diligent search, is it not the muddy 
streams, and your neglect of personal holiness, the 
neglect of duties, of taking up your cross and working 
for your Lord, that has caused the fountain to become so 
un sanctified ; then it is high time for us to awake out of 
sleep ; how then can it be possible for the streams to 
be pure, while the fountain is unclean? 

Such is the nature of the best garden soil, that although 
you take up every brier, shrub, root and branch, the 
grass will germinate in the cleanest soil, when we lav 
down the plough, in less than a month ; and such is the 
fallen nature, that although the spirit may be sanctified, 
as soon as we neglect duties, sin will conceive, and the 
evil spirit may enter again, and dwell there, and its 
fruits may be seen, namely : sinful words, sinful acts, 
envy, malice, distaste for class and prayer meetings, 



46 



THOUGHTS OX VARIOUS SUBJECTS. 



falling away unto that lower state, which seems to be 
the backslider's door, where so many leave their Church, 
fall, and I fear, perish at last. 

I would again state, we do not expect angels, or adults 
of the new-horn child, yet may we not invite them to 
hear a little stronger food, and to count the cost, take up 
their cross, and go forth at once and seek to save a 
perishing world ; there is something for all to do. 

Then how can one retain and grow, while they have so 
little or no concern, in the saving of their brethren, they 
must work against the evil nature, remembering, that 
our light afflictions which are but for a moment, worketh 
for us a far more exceeding and eternal weight of glory. 

But I would asl^ if when one of our young people, 
commence strictly to live a holy life, in self-denial, are 
not many of those preachers, who are sent for the perfec- 
ting of the saints, in many cases, telling them that they 
are too strict, that they should not be spotted, while they 
are only laboring to come up to the scriptural standard. 

Dear reader, are you not a witness to this, that many 
of our ministers are living at ease, not only neglecting to 
lay down the penalty of the law to sinners, but the per- 
fecting of the saints, while near the last word of our 
Lord to Peter, was, to feed my lambs. 

SECTION V. 

Again, I saw a piece in the Home Journal ; one asks, 
what is Regeneration ? He says, Wesley defines it to be 
that change which God works in the soul when he brings 
it from the state of sin to the life of righteousness and 
true holiness. He says, he submits whether the defini- 



THOUGHTS ON VARIOUS SUBJECTS. 



47 



tion is not applicable to the highest state of religious 
life : lie says, Wesley tells us that believers are daily 
sensible of sin remaining in the heart, that in those 
teachings of the Great Founder and much that we hear 
and read, there is an apparent inconsistency. Will some 
one shed a ray of light on this point? 

Here I would state, as there was no one that answered 
it, (perhaps not allowed a space in tiie Journal, for fear 
of controversy,) I would state, there does appear to be 
some inconsistency in some things ; that in those teach- 
ings, in one place, we are told the justified are sinning 
in their words and acts and deeds ; in another place, that 
they do not and cannot sin, because they are born of 
God. 

But I would state, that when Wesley spoke of so much 
sin in the justified or believers, he had, I believe, his 
mind on those Christian professors that are so well 
known to live in sin. Wesley was a great man, but his 
mind must have undergone some change in some things 
while he lived ; for an example, in his first volume, page 
47, he says, Sanctincation is a distinct gift of God, and 
of a totally different nature from Regeneration ; but in 
his second volume, page 221, he says, but how does this 
work differ from that gracious work which is wrought 
when we first found redemption in the blood of Jesus ; 
many persons have spoken of Sanctincation as if it were 
another kind, and as if it differed from that which was 
wrought in Justification ; but this, he says, is a dan- 
gerous mistake, and has a tendency to make us under- 
value that great work, which was wrought when we were 
justified. 

Again, in 1st volume, page 109, Wesley puts Justifi- 
cation as high as one could expect to be in this life. But 



48 



THOUGHTS ON VARIOUS SUBJECTS. 



he says, was he not then made free from sim, so that no 
sin remained in the heart ; he says, he cannot say this, 
he cannot "believe it, because St. Paul says the contrary 
when he says the flesh lusteth against the spirit, and 
the spirit against the flesh. 

Here I would ask, does not the flesh lust against the 
spirit from the time one recives the first dawn of grace 
until the breath leaves the body. Then, if this be so, 
what is the difference in the sinner and the sanctified ; 
the difference seems to be this, in the unregenerate, sin 
reigns in the heart, aud though the Spirit may often 
strive, it may be resisted until the conscience becomes 
seared or dead, but in those that are sanctified, or justi- 
fied, dead indeed unto sin, are under grace, under the 
control of the Spirit ; they mortify their members, and 
keep their body under. 

So then if it be possible for one to become so hardened 
that the conscience becomes dead, the Spirit may cease to 
strive in like manner in the sanctified, those dead indeed 
to sin having all their members dead unto sin, the old 
man crucified, that the body of sin is destroyed, being 
made free from sin ; if it be possible for such to rise so 
high in grace until they lose all the appetite for any 
thing earthly, it is then the flesh may cease to lust 
against the spirit. 

Yet, as it is thought by many that the flesh does not 
lust against the spirit in those that are sanctified, we 
should, says John Fletcher, properly distinguish between 
the lawful and the sinful lusts, or desires of the flesh: 
to desire to eat, to drink, to sleep, to marry, to rest, to 
shun pain, at proper times and in a proper manner, is no 
sin ; that such lusts or desires are not contrary to the 



THOUGHTS ON VARIOUS SUBJECTS. 



49 



law of liberty ; I would like to get a good night's sleep, 
he says, or a good meal, so that in a thousand instances 
I cannot do the things that I would. 

I would think the lust, as I understand to lust, the 
appetite, which is of the body, called the flesh, and 
always in opposition to the spirit, the thought may come 
up, thus, how nice she looks ; yet, so long as we keep 
the whole body under, crucified through the spirit, there 
is no imputable sin, thus are we not all in this sinful 
body until this corruption shall have put on incorrup- 
tion. 

So we may perceive, to be solicited, or tempted, is no 
sin, so that we do not yield to it, and keep the body 
under, walking not after the flesh, but after the spirit ; 
for, saith the Apostle, ' 'there is therefore now no con- 
demnation to them which are in Christ Jesus, who walk 
not after the flesh but after the spirit ; for they that are 
after the flesh do mind the things of the flesh, but they 
that after the spirit the things of the spirit ; for to be 
carnally minded is death, but to be spiritually minded is 
life and peace, the one leads to death, the other to life 
eternal ; so then they that are in the flesh cannot please 
God." 

Here I do not understand that one cannot please God 
while in a sinful body or flesh, as such, the Apostle said, 
though we walk in the flesh we do not war after the 
flesh. 

Again, saith the Apostle, "if Christ be in you, the 
body is dead because of sin, but the spirit is life because 
of righteousness ;" that is, the sinful lusts of the body 
are kept under through the spirit, that they cannot move 
while the Spirit perfectly reigns, yet it may be said, of 
4 



&v THOUGHTS ON VARIOUS SUBJECTS. 

our bodies being in a dying state, because of sin to be 
dead, appointed unto death. 

But, says the Apostle, "the spirit is life because of 
righteousness, but if the Spirit of Him that raised up 
Christ from the dead dwell in you, he that raised up 
Christ from the dead shall also quicken your mortal 
bodies by His Spirit that dwelleth in you;" thus, 
although we have to watch over ourselves, and cleanse 
ourselves from the filthiness of the flesh and the spirit, 
in keeping the body under, yet this filthiness of the flesh 
and the spirit, does not consist in the desire to eat, 
drink, sleep, &c, but it is in the abuse of them. 

PERFECTION. 

Again, may not one put Christian Perfection too high. 
Mr. Wesley, vol. 1, page 365, said, our Lord had no 
evil or sinful thoughts, nor indeed was capable of having 
any, and even hence it follows, that neither have real 
Christians, for every one that is perfect is as his Master, 
(Luke 6 : 40.) therefore, if he was free from evil or sinful 
thoughts, so are they likewise, — here Luke, (6 : 40,) does 
not say, is as his Master, but shall be as his Master, — and 
indeed, he says, whence should evil thoughts proceed in 
the servant who is as his Master, out of the heart of man, 
if at ail, proceedeth evil thoughts, (Mark, 7 : 21 ;) if, 
therefore, his heart be no longer evil, then evil thoughts 
can no longer proceed out of it. 

Again, vol. 5, page 492, Wesley, when speaking of 
those who were thus bcrn of God, &c, said, they are 
freed from evil thoughts ; so that they cannot enter into 
them, no, not for a moment ; aforetimes when an evil 



THOUGHTS ON VARIOUS SUBJECTS. 51 

thought came in, they looked up and it vanished away, 
now it does not come in, there being no room for this in 
a soul which is full of God, they are free from wander- 
ings in prayer, whensoever they pour out their hearts in 
a more immediate manner before God ; they have no 
thought of anything past, or absent, or to come, but of 
God alone ; in times past they had wandering thoughts 
darted in, which yet fled away like smoke, but now that 
smoke does not rise at all. 

Here, I would think our Lord was free from evil or 
sinful thoughts, and that he was the only one born of a 
woman, but was capable of having evil thoughts ; and 
the above would appear to be nearer the perfection of 
angels than that of men ; evil thoughts may come up, I 
would think, and come in also, or we would not have so 
many fallen spirits, saying but I lost it, as we see so 
often in the papers ; yet some may call that evil or sinful 
thoughts, that others may not. 

Suppose, then, one in time of great ecstacies, when 
filled with love and joy, so that all his thoughts, at the 
time, were absorbed in wonder, love, and praise, would 
that last always? Will there not still be moments 
when evil or vain thoughts will come up in the mind, 
then if we look up, casting down those vain imaginations, 
and keep them under, will we not do well ? 

Then, is not Satan always ready to suggest some pleas- 
ing thing in the mind ? then, is not self, our nature, as 
ready to listen to those suggestions, except through pre- 
venting grace, of which we need an abundance, to keep 
them all under, and to keep the body with all its mem- 
bers under ? 



52 



THOUGHTS ON VAKIOUS SUBJECTS. 



Again, I would mention a piece from J. A. Wood, 
page 235, do sanctified souls lose the blessing sometimes? 
He said, Wesley says it is an exceedingly common thing 
for persons to lose it more than once before they are estab- 
lished therein. 

Again, J. A. Wood, page 236, how can a perfect Chris- * 
tian grieve the Holy Spirit of God ? 

1. By such conversation as is not profitable, not to the 
use of edifying, not to minister grace to the hearers. 

2. By relapsing into bitterness, or want of kindness. 

3. By wrath, lasting displeasure, or want of tender- 
heartedness. 

4. By clamor or brawling, loud, harsh, rough speak- 
ing, &c. Wesley. 

Then how can we reconcile the above with Wesley, 
vol. 5, page 492, where he says, " they are freed from 
evil thoughts so that they cannot enter into them ; no, 
not for a moment." 

Again, an able writer says, i{ truly converted men, liv- 
ing in the enjoyment of the peace of God and seeking to 
grow in grace, still find in themselves a repugnance to 
religious attainments beyond their own. There is a con- 
flict in their own hearts, the flesh lusteth against the spirit 
and the spirit against the flesh." 

This writer infers, also, that this tendency is actively 
operative as long as the motions of indwelling sin are felt. 
This writer, it would appear, like nearly all others, speaks 
of the flesh lusting against the spirit and the spirit lust- 
ing against the flesh, as though he thought this was not 
the case with all, in all stages of grace, whereas, P was 
still under the impression that the flesh, our fallen nature, 
was in opposition to the spirit in all, and that there was 
a whole lifetime warfare in keeping the body under. 



THOUGHTS ON VARIOUS SUBJECTS. 



53 



But I would state whether indwelling sin is felt or not. 
I would think this repugnance to higher attainments, or 
the letting go, the least besetting sin, is the fruits of fallen 
nature, and to live in a justified state we must live above 
them all. 

I saw a piece in the Home Journal, July 24, over the 
signature of one John Allen, thus: " Are Regeneration 
and Entire Sanctification identical?" We answer, no; 
they are different words, &c. Regeneration, he says, is 
simply to be born again. Sanctification, on the other 
hand, conveys quite a different idea ; it conveys the idea 
of purity or holiness, &c. 

I, myself, would think Sanctification to be, to purify in 
the washing and the operation of the Spirit of Christ in 
the regenerating of the soul to spiritual life. 

Allen says, u a lifetime war must be waged against 
the law of our members, otherwise they will be brought 
again into its sinful captivity, however perfect they have 
grown, the flesh lusts against the spirit and the spirit 
against the flesh ; and these are contrary, the one to the 
other, so long as this mortal is unclothed with immor- 
tality." Then, I would say, if the above be not true, 
where did so many fallen spirits come from? Thus then, 
Paul and Barnabas said, " we are men of like passions 
with you," (but free from sin as such.) 

Then does not this prove that though one may be made 
free from sin, when justified, and that the great danger 
is in one believing he is out of the reach of war with self, 
our fallen nature, that is always in opposition to the spirit. 

But the editor says his argument is unimpeachable as 
far as it goes ; yet, at the point, however, he says, where 
he is still grappling with that wily and powerful enemy, 



54 



THOUGHTS ON VARIOUS SUBJECTS. 



the testimony of living thousands come in to assure him 
he may signally overcome through the blood of the Lamb. 

Here,, then, what could the editor mean by overcoming, 
through the blood of the Lamb ? Does he mean that this 
John Allen had not so overcome the world through grace, 
or does he mean that there is still a victory, yet to be 
obtained, where there will be no more watching over self, 
free of all the appetites for anything that is earthly? yea, 
I may say, free from temptation. Where could tempta- 
tions come from ? Satan himself could not tempt one to 
eat stones. 

Again, what is the difference between Justification 
and Sanctification ? J. Dempster said, the one admits of 
controlled tendencies ; that is, the merely regenerate have 
remaining impurity, the fully sanctified have none, he 
says, beyond Sanctification. There is no increase in 
purity, but unceasing increase in expansion. 

Here, I would ask, if the second blessing, called Sanc- 
tification, is no different kind from that received when 
justified, as was thought by Wesley } Clarke and others ? 
They say it only diners in degrees ; then how can Justi- 
fication and Sanctification be separated ? This does ap- 
pear to be the case of one when justified, made free from 
sin, then an unceasing expansion in growth. 

One great man said, " there is no definable point at 
which you can stop in your progress toward the highest 
conceivable degree of Christian Perfection." 

Here, I would think, the great loss in our Church is, 
that so many, after conversion, instead of progressing, 
grow smaller ; and it is to be feared that many of these 
were larger at their birth than they ever became after. 

Mr. Wesley represents those, after being justified, as 



THOUGHTS ON VARIOUS SUBJECTS. 



55 



having a whole body of sin, that indwelling sin remains 
in the heart, that it cleaves to their words, acts and deeds; 
that they are going on from strength to strength ; and 
thus we all have a hope until they leave our Churches. 

This does seem to be the case with many of those, after 
being justified they neglect duties, do not take up the 
cross, and thus as stated, sin do cleave to their acts, words 
and deeds, until they hardly know of what spirit they are 
of. Truly they remember the time when they were con- 
verted, they sometimes fear and feel sin, and they would 
have greater fears if they could only see their condition ; 
and thus they have such a long drouth, some of these 
becomes convicted concerning their dangerous state, and 
sin becomes more painful than it was while in their unre- 
generate, ignorant state ; they go to their great Advocate, 
get a great blessing, and thus the word of St. John is 
fulfilled, that is, "if we confess our sin, he is just and 
righteous to forgive us our sins and to cleanse us from all 
unrighteousness." How natural it is for one to think it a 
different kind. 

1 will now give the reader a piece from Wesley, where 
he had an interview with some of the Moravians on the 
subject of a new creature, vol. 3, p. 208, one Mr. Shan- 
genberg said, the moment we are justified a new creature 
is put into us, this is otherwise termed the new man, but 
the old man remains in us until the day of our death, and 
in this old man remains an old heart, corrupt, for inward 
corruption remains in the soul as long as the soul remains 
in the body ; but the heart which remains in the new man 
is clean, and the new man is stronger than the old, so 
that corruption strives yet cannot prevail while we look 
to Christ. 



56 



THOUGHTS ON VARIOUS SUBJECTS. 



Here, I would state, St. Peter says, having escaped the 
corruption that is in the world through lusts, thus it 
would appear by Peter, that the Spirit was sanctified and 
delivered from corruption, the difference seems to be 
rather in words. Mr. Shangenberg, it would appear, 
understanding this lust of the flesh against the spirit, to 
be corruption in an old heart. 

What may have been the notions of the Moravians about 
the old and the new creature, one writer said he imagined 
he had two souls, or it appeared so in him, the one lead- 
ing him in the right the other in the wrong, at the same 
time, whatever others may call it, there does appear to 
me, that though the spirit may be sanctified, there is to 
be a continual warfare kept against self. 

Thus said the Apostle, " the flesh lusteth against the 
spirit and the spirit against the flesh, and these are con- 
trary the one to the other, though corruption may be 
removed from the soul, yet that which is flesh is flesh." 

For said the Apostle, " I know that in me (that is, in 
my flesh,) dwelleth no good thing, for we know the Law 
is spiritual, but I am carnal, sold under sin/' thus it 
would appear, that we are all by nature sold under sin, 
and that it is a life time warfare in fighting against self, 
in keeping the body under; for, said the Apostle, "I 
therefore so run, not as uncertainly, so fight I, not as one 
that beateth the air, but I keep my body under, and bring 
it into subjection, lest that by any means, when I have 
preached to others, I myself should be a castaway." 
Thus saith the Apostle John, " Love not the world, 
neither the things of the world, for all that is in the 
world, the lust of the flesh, and the lust of the eye, and 
the pride of life, is not of the Father, but of the world." 



THOUGHTS ON VARIOUS SUBJECTS. 



57 



Then we may perceive that the lusts of the flesh, our 
own nature, and the carnal rnind itself, on the one hand, 
are leading to death, and must be subdued, and kept 
under in all its abuses through the spirit, but to be spir- 
itually minded is life and peace ; so then, they that are 
in the flesh cannot please God, (not that they who are in a 
body of flesh, cannot please God, as I understand it,) but 
they that follow its dictate, in opposition to the Spirit ; 
the spirit and the flesh being always in opposition to each 
other in all, as we are all sold under sin by nature. Here 
then, I would ask, do we not all dwell in a sinful body, 
and under the dominion of its fleshly appetite, except 
when led by the spirit ? 

Mr. Wesley on this, vol. 2, p. 172, says, but surely we 
cannot be saved from sin, while we dwell in a sinful body, 
a sinful body, I pray observe, how deeply ambiguous, 
how equivalent this expression is, but there is no 
authority for it in the Scriptures, the words sinful body 
are never found there, and it is totally unscriptural, for 
no body or matter of any kind can be sinful ; spirits alone 
are capable of sin. 

Yet if the whole man consists of soul, body, and spirit, 
and it is thought the whole is polluted and debased 
through the fall, and so closely connected the Apostle 
prayed that God would preserve the whole blameless, 
unto the coming of our Lord. Also, (Rom. 6) says the 
Apostle, " Reckon ye also yourselves to be dead unto sin ; 
let not sin therefore reign in your mortal body, that ye 
should obey it in the lusts thereof." Does not this imply 
that sin may not only be in the body, but that it may 
reign there, if allowed or not kept under through the 
Spirit. 



58 THOUGHTS ON VARIOUS SUBJECTS. 

I am afraid, said he, (Wesley) the sound of these 
words has deceived many unwary souls who have been 
told these words, they that are in the flesh mean the same 
as they that are in the body, no, nothing less, the flesh 
in this text, no more means the body than it does the soul. 

Here, I would regret to think any one would suppose 
that one while in the body could not please God, even if 
it is a sinful body, the Apostle could not have meant that 
they that are in a body, walking in the flesh as human 
creatures, could not please God, but rather, he that fol- 
lows the dictates of the flesh in its lusts thereof, cannot 
please God ; all those lusts, the appetites, come from the 
body. But the Apostle said, "Though we walk in the 
flesh, we do not war after the flesh, for the weapons of 
our warfare are not carnal, but mighty through God, to 
the pulling down strong holds, casting down imagina- 
tions, and every high thing that exalteth itself against 
the knowledge of God." But whether we be in a sinful 
body or not, I leave it to the reader to judge for himself. 

But if it be true, that we are in a sinful body, cannot 
one live holy while in a sinful body ? Surely, if the 
spirit is sanctified through the sprinkling of the blood of 
Jesus Christ unto obedience, one may thus, by his help, 
be able to keep the body, soul, and spirit, preserved 
blameless unto the coming of our Lord, I say, by the help 
of Christ ; then if the spirit be sanctified, Satan himself 
cannot force the soul or body to sin until he gets the con- 
sent of the will, and he cannot get the consent of the will 
while under the control of the sanctified spirit. Then if 
the body, our fallen nature, be sinful, I suppose it will 
remain so as long as we live, prone to do evil of itself as 
the sparks to fly upwards, but if the spirit is sanctified, 



THOUGHTS ON VARIOUS SUBJECTS. 



59 



the conscience purged, kept bright, the body may be in 
one sense, said to be sanctified, when all its members are 
kept under through the Spirit, at all times, whatever its 
mortification may be, it must be crucified unto the obe- 
dience of Christ in all his commands. 

SECTION VI. 

THE NATURE OF SANCTIFICATION. 

I have read some pieces on this subject quite edifying, 
some differ with others of course, and it is so natural for 
great men to be a little strenuous, to make good a long 
imbibed principle, through their zeal for what they 
believe to be true. 

First then, what is Sanctification ? 

1. Outward sanctification is thought by some to be, to 
set apart from common to sacred uses, it was so used in 
the days of Moses, to consecrate, to devote to sacred or 
holy uses, the presenting our bodies a living sacrifice, 
wholly acceptable unto God. 

2. Inward sanctification is thought to be the cleansing, 
purifying, or purging, as, saith the Apostle Peter, elect 
through sanctification of the spirit unto obedience, and 
the sprinkling of the blood of Jesus Christ. 

This I understand, takes place in the bringing the soul 
out of that state of sin and death, unto life, in the wash- 
ing of regeneration, in restoring the soul to the image of 
Him from whom it is fallen. Sanctification is thought to 
be a state, but I have rather thought it to be a process of 
cleansing, purifying, in the washing away the sin, rather 
than a state. This sanctification, as I apprehend it, may 
take place as soon as the sinner receives faith and gives 



60 



THOUGHTS ON VARIOUS SUBJECTS. 



up all his own notions, and the sin that hides him from 
his Lord, and presents his little all to God. Sanctification 
appears to he first in bringing the soul to spiritual life, 
and then a continual application of the Spirit for its 
growth, "first the blade, then the ear," &c. 

Then, if one should at conversion receive a complete 
sanctification, or some time after, he should receive a 
powerful extraordinary blessing, how long will it last if 
he neglects duties, living at ease, and seeks the pleasures 
of the world, neglecting personal holiness in his own 
behalf, as well as the saving of others. I would state, I 
have seen persons receive a powerful blessing, just while 
standing on their feet, subsequent to conversion. You 
may call this a complete sanctification, if you choose, or 
not, but if you call it entire, do not forget to watch and 
pray, as you may soon need it again. 

Then I would state, the words Entire Sanctification, 
are now so generally in use ; it is asked by one, why it 
is that there is so few that profess to be entirely sancti- 
fied ? 

On this I would say, there may be some, and not a few 
like those in the first Corinthians, to them who were sanc- 
tified in Christ Jesus, who can well remember the time 
when they were converted, born of the spirit, sanctified, 
but how is it now : are they not living far below that 
holiness wherewith they were called ? 

And there may be others who may think, as there is 
no Scriptural example for such a confession, that they 
would rather show it in their exemplary and holy life : 
thus taking the example of the Apostle (1 Corinth. 4 : 5,) 
"for I know nothing by myself, yet am I not hereby jus- 
tified, but he that judgeth me is the Lord ; therefore 



THOUGHTS ON VARIOUS SUBJECTS. 



61 



judge nothing before the time, until the Lord come, who 
both will bring to light the hidden things of darkness, 
and will make manifest the counsels of the hearts : and 
then shall every man have praise of God " 

Thus the Apostle, it would appear, was not conscious 
to himself of acting unfaithfully, yet he might not be 
acquited of all, in the sight of him who observes those 
failings, which we cannot discern in ourselves ; as saith 
the Psalmist, ' 'who can understand his errors;" there- 
fore, as it would appear, the Apostle did not depend on 
his own conscience not condemning him, as a sufficient 
justification for himself, in God's sight, therefore saith 
he, judge nothing before the time, until the Lord come, 
who both will make manifest the counsels of the heart, 
then shall every man have praise of God." 

Then let us keep continually the watch over self, lest 
we become a prey to spiritual pride, and say I am already 
perfect, or had already attained to all that we may be ; 
for there is no stopping place in the Christian progress 
unto any conceivable degree of Christian perfection until 
it shall please the Lord to call his children home. 

Hear, then, what our Lord said on this subject, 
(Mark 4,) "he that hath, to him shall be given, and he 
that hath not, from him shall be taken, even that which 
he hath ;" and he said "so is the kingdom of God, as if 
a man should cast seed into the ground, and should 
sleep, and rise night and day, and the seed should spring 
and grow up he knoweth not how ; for the earth bringeth 
forth fruit of herself, first the blade, then the ear, after 
that the full corn in the ear, but when the fruit is 
brought forth, immediately he putteth in the sickle, 
because the harvest is come." 



62 



THOUGHTS ON VARIOUS SUBJECTS. 



Here, then, our Lord would teach! us that the seed, 
though as small as a grain of mustard seed, yet if im- 
proved, it may grow up and become a great tree, bring- 
ing forth much fruit. 

We are not to understand our Lord to mean, as soon 
as one becomes holy that he is to be removed to the 
kingdom, as some may suppose, but when the soul is 
made holy it is then better fitted for the Master's work, 
and is needed here ; we cannot expect the figure to be 
always exact with the thing signified. Our Lord said, 
the sower of the seed sleeps and rises, night and day, yet 
the sower of the good seed does not sleep nor slumber. 

Is Sanctification gradual or instantaneous ? 

Mr. Wesley thought it was nearly in every case in- 
stantaneous ; in London alone he found six hundred ; 
after the.- most careful inquiry I have not, he says, found 
one exception, all declared that this deliverance from 
sin was instantaneous. Mr. Wesley compared it to one 
dying, he might be some time dying, but there is a 
moment when the breath leaves the body, in like manner 
he may be dying to sin, for some time yet he is not dead 
to sin till sin is separated from his soul. 

In this way, if he had examined six thousand, he 
would not have found one but that was instantaneous, as 
there is a time with everything when it is finished, but it 
would appear, when one is six months dying, it is a 
gradual death, and if shot down in a moment, it is in- 
stantaneous. 

Mr. Wesley does not say whether these six hundred 
who received the instantaneous deliverance from sin when 
converted, or whether at some subsequent period, as I 
have seen ; in either case it may be instantaneous. 



THOUGHTS ON VARIOUS SUBJECTS. 



C3 



Then suppose we adopt the doctrine of the Apostle, 
(Rom. 5 : 1,) "therefore being justified by faith, we have 
peace with God." 

(v. 6.) Knowing this, that our old man is crucified 
with him, that the body of sin might be destroyed, that 
henceforth we should not serve sin ; 

(7.) For he that is dead is freed from sin ; 

(20.) For when ye were the servants of sin, ye were 
free from righteousness ; what fruit had ye then in those 
things whereof ye are now ashamed? for the end of those 
things is death ; 

(22.) But now being made free from sin, and become 
servants to God, ye have your fruit unto holiness, and 
the end everlasting life. 

The Apostle said, now being made free from sin, there- 
fore being justified; thus being justified, or the being made 
free from sin six months ago, does not prove that we are 
now free from sin : then, if we do not bear the cross in 
following the precepts of our Lord, or the least decline in 
faith and love, will not sin germinate in a moment? Said 
our Lord, 4 'he that loveth son or daughter more than 
me, is not worthy of me." 

Again, vol. 1, page 385, Mr. Wesley said, "and at the 
same time that we are justified, in that instant we are 
born again, born ot the Spirit, there is a real change, we 
feel the love of God shed abroad in our hearts by the Holy 
Ghost, which is given unto us, producing love to all man- 
kind, and more especially to the children of God, expelling 
the love of the world, the love of ease, anger, &c. How 
naturally do those, who experience such a change, imag- 
ine that all sin is gone, that it is utterly rooted out of the 
heart and has no more any place therein ; how easily do they 



64 



THOUGHTS ON VARIOUS SUBJECTS. 



draw that inference. I feel no sin, therefore I have none; 
it does not stir, therefore it does not exist ; it has no 
motion, therefore it hath no "being, &c. But it is seldom 
long before they are undeceived, finding that sin was only 
suspended, not destroyed. Temptations return and sin 
revives, showing it was but stunned before, not dead. 
They now feel two principles in themselves, plainly con- 
trary to each other — the flesh lusting against the spirit, 
nature opposing the grace of God. 

Here, I would state, this passage, that is, " the flesh 
lusteth against the spirit," has been referred to so often 
I would ask the reader if he has ever seen the time that 
nature was no, in opposition to the spirit ? Did not nature 
oppose the spirit when it first began to work on the heart ? 
Did it not oppose the spirit after conversion, and is it not 
in opposition to the spirit as long as one lives ? Thus it 
does appear that fallen nature, or its infirmities, are 
so near the nature of sin, and that sin can germinate so 
quickly that they sometimes cannot be discerned, the one 
from the other. Then, is it not plain that infirmities are 
felt, and upon a decline in prayer, taking up the cross 
and working for their Lord, sin may germinate, and, after 
all, bring forth the fruits of death. This is the case in 
all, whether justified or sanctified, that is — if the sinner, 
when he received that great change, by the power of the 
Holy Ghost, was deceived in thinking he was made free 
from sin, so may one be thus deceived when sanctified, or 
in any state ; that is, if they were so deceived in the first 
case, thinking sin was gone when it was only stunned. 
They may in like manner be so deceived in the second 
case, after receiving a subsequent blessing. 



THOUGHTS ON VARIOUS SUBJECTS. 



65 



Then, if temptations arise in the justified, so may they 
in all ; so that, if one gets to imagine he can have no 
more temptation, and has no more to do with self in the 
mortifying the members, in keeping the body under, it is 
possible, after all, that one may thus neglect personal 
holiness until his faith is no better than a tinkling cymbal. 

I am not contending here that because one feels no sin 
there is none ; far from it. I would be glad that I had 
felt more sin and committed less, or none ; yea, are there 
not many that are so lulled to sleep that they feel no sin, 
because they care so little about it ? But the doctrine that 
when one is justified that sin is only suspended, tempta- 
tion returns, sin revives, showing it was *but stunned 
before, not dead. I say is it not possible that one may 
draw their conclusions from the above, that having re- 
ceived a great subsequent blessing, that they can have no 
more temptation, no more self opposition, whereas, our 
nature is so deeply fallen that at the least decline in faith 
and love, sin may germinate in the heart, and tempta- 
tions are common to all. 

But, I would ask, where is the great difference, seeing 
there be so few, after receiving that great change ? Then, 
if Alfred T. Scott has not committed one sin nor gone 
" amiss since his conversion, where can you find another 
that has so lived ten years ? Yea, do not many of those, 
after receiving a second or third blessing, thus commit 
sin and fall? Yet no one need sin, and the nearer one 
lives to Christ the less danger there is of falling into sin. 
But sucli is our fallen, depraved nature, all have sinned ; 
all may sin, as we are as prone to do evil by nature as the 
sparks are to go upward. 

Then we can see the need of continually offering our 
5 



66 



THOUGHTS ON VARIOUS SUBJECTS. 



bodies, our all, a living sacrifice to the great Advocate, 
Jesus Christ, the righteous, who will forgive us our sins 
and cleanse us from all unrighteousness. Seeing this, 
men ought always to pray and not to faint. 

Again, I will give a sketch from an amiable man, Car- 
vosso, from the guide, May, 1868. "My heart," he said, 
" appeared to me as a small garden with a large stump 
of a tree in it which had been recently cut down level 
with the ground. My inward nature appeared so dark 
and sinful that I felt it impossible to rest in that state, &c. 
Some, he says, perhaps, will imagine that this may have 
arisen from the want of knowledge of forgiveness, that 
could not be the case, for I had never had one doubt of 
my acceptance. The witness was so clear that Satan him- 
self knew it was in vain to attack me from that quarter.*' 

This is the point 1 wish to understand — that he still 
retained a knowledge that he was once converted and had 
a clear witness that he was born of Christ, I have no doubt; 
and that, as the Apostle says, if any man be in Christ he is 
a new creature, old things have passed away ; behold, "all 
things are become new.'"' But how is it now ? Then why 
did he ever doubt ; why did he not take G-od at his word, 
instead of suffering so much from a heart of unbelief? 

Suppose one were to be taken out of prison by the king i 
and clothed in fine linen, and become his adopted child ; 
set at the furnished table, made equal with his children ; 
then, instead of acting the part of a son, go back into 
unbelief, weeping with the servants, in filthy garments ; 
whose fault would it be ? 

Again, why was it that he felt sin in his heart " like a . 
large stump of a tree just cut down even with the ground?' ' 
Was it not all unbelief? By his own confession did he 
not decline in faith, or love, or works ? 



THOUGHTS ON VARIOUS SUBJECTS. 



07 



It does seern to be the case in general, that after Regen- 
eration, men live so far below their calling in unbelief and 
sin, that when they are convicted of the fact and receive 
more light, they may feel .something like those stumps, 
and shrubs springing up of the worst kind. And so it 
may be after receiving a subsequent blessing, on a decline 
of faith and love, if he fall into unbelief; but it is to be 
hoped he will take warning from the past like Carvosso did. 

Again, suppose that one, when justified, had those 
stumps, sin, left in the heart, do we suppose they have 
kept the plough going and never discovered them ? some 
for three, ten or twenty years ; or, is it not plain that the 
plough has in a measure been laid aside, until they have 
become so conformed to the world they do not like to hear 
holiness mentioned ? I cannot but believe that a large 
portion of our people live far below their calling, after 
entering into life, that, as Wesley said in one place, sin 
cleaves to their acts, words and deeds ; and I am inclined 
to think those sins committed after Justification are more 
painful than those committed when we were in ignorance 
and unbelief. And how one can thus sin and have no 
guilt I do not understand ; as I would suppose that where- 
ever sin is committed there should be guilt. But it is said 
their pain and suffering was from an evil heart of unbe- 
lief, the sin that still remained in their hearts ; then I 
would think there ought to be guilt. 

Then how could one be living in a justified state with 
all this sin in the heart. In unbelief, his word says, he 
justifies us through faith, not in unbelief ; but if we so sin 
in practice there must be sin in the heart, for out of the 
heart the mouth speaketh. The fountain and the stream 



68 



THOUGHTS ON VARIOUS SUBJECTS. 



are so closely connected, if the one is corrupted so must 
be the other also. 

Again, I would say, whether one was made free from 
sin, when justified or not, let it go at once; and while 
some have been represented as being made free ten or 
twenty years after justification, and a large portion at or 
the moment before death, I ask what did they gain by 
receiving it at death ? Would the being sanctified at death 
add a single crown upon their head ? Would they not 
lose all their usefulness through life, and appear before 
Him who is to judge every one according to their works, 
then if Sanctiflcation, or being made free from sin, and 
living holy is necessary to enter that life eternal, we 
should not put it off one day, as it is free grace. ' c Believe 
on the Lord Jesus and thou shalt be saved." 

Mr. Wesley thought that sin still remained in the heart 
of one when justified, that the contrary doctrine is 
attended with the most fatal consequences, that it cuts off 
all watching against the Delilah, which we are told is 
gone, though she is still lying in our bosom. Here I 
would ask, if one, believing all sin was gone when justi- 
fied, cuts off all watching against the Delilah, and is 
attended with the most fatal consequences, surely such a 
belief in one after having a subsequent blessing, would 
have the same effect ; yet how could one be justified while 
retaining the Delilah in their bosom ? were they justified 
in their sins ? I thought one had to consecrate their all 
to God to be justified. 

The truth seems to be, that either in Justification or 
Sanctification, as soon as faith and love declines, the 
house may become empty, unoccupied, and the Delilah 
may return, and sin, though gone, may germinate in a 



THOUGHTS ON VARIOUS SUBJECTS. 



69 



moment, and, as said by our Lord, the evil spirit that 
was gorje may return and take up his abode there, and 
the last state of that man become worse than the first, as 
has been the case with thousands. I say then, if these in 
the first case, were so deceived when they were justified, 
thinking that sin was all gone, when only stunned, why 
may they not be also deceived in like manner, when they 
receive a second blessing, called perfect love ? for where 
is the difference ? Wesley himself, said there was no dif- 
ferent kind, that it only differed in degrees. Yet I have no 
doubt that some lay aside the plough, neglect duties, and 
live so conformed to the world, until a great drought sets 
in, they become convinced that they have a name that 
they live, and yet ready to die ; they weep and seek aftei 
a renewal, obtain a great shower, like the corn in time of 
great drought receives a great rain, and they rejoice 
exceedingly ; they now see their neglected plough, they 
hate their past life, and they may take warning from the 
past, return to their work with double diligence, and 
become more efficient instruments in the saving a perish- 
ing world, and at last get home to glory. 

Again, Mr. Wesley in his 2nd volume on Patience, 
says it is not easy to conceive what difference there is 
between that which one experiences now, and that which 
we experience before ; yet he says on the same leaf, but 
how does this work differ from that gracious work which 
is wrought in every believer when he first finds redemp- 
tion in the blood of Jesus ? He says some have spoken 
of the work of Sanctification as if it were of another kind, 
as if it differed from that which was wrought in Justifi- 
cation, but this he says is a dangerous mistake ; that it 
is the one kind of holiness which is found only in various 



70 



THOUGHTS ON VARIOUS SUBJECTS. 



degrees in believers, who are distinguished by St. John 
into little children, young men and fathers. Yet, on the 
next page he says : but it may be inquired, in what man- 
ner does God work this entire, this universal change in 
the soul of a believer, this strange work, which so many 
will not believe, though we declare it unto them ? 

Does he work it gradually, by slow degrees, or instan- 
taneously, in a moment. How many are the disputes 
upon this head, even among the children of God, and so 
there will be, after all that ever was or ever can be said 
upon it ; and will be the more resolute herein, he says, 
because the Scriptures are silent upon the subject, &c. 
Then if the Scriptures are silent upon the subject, what is 
the use of the controversy upon it ? 

How could the Apostles logically argue whether babes 
could instantaneously become men or not, while every 
one knows they could not ; and would it not have been 
equally illogical for them to have argued the question, 
whether it takes the sinner one or ten years to give up 
his sins, while we have it line upon line, " believe on the 
Lord and thou shalt be saved." Saved from what, saved 
from sin, saved when ? saved now, as soon as we believe, 
then it may be asked, what is it to believe ? I do not 
understand it to be a mere nominal belief in the Christian 
religion, or that Christ died and rose again, one may be 
baptized with water only, thus initiated into the Chris- 
tian or militant Church, and yet remain iu their unre- 
generated state. It may be asked then, what advantage 
is there in being baptized and initiated into the Christian 
Church ; much, because they then become under the 
Christian discipline, in showing us a more excellent way ; 
in believing that Christ has not only died and rose again 



THOUGHT? ON VARIOUS SUBJECTS. 



71 



to save us, but that he doth now save us through faith in 
the shedding of his blood, who died in our stead, who 
was made to be sin for us who knew no sin, that we might 
be made the righteousness of Grod in him. 

Thus we see him stretched upon the tree ; thus by 
faith, we see his blood flowing in washing all our sins 
and fears away : in Regeneration bringing the sinner out 
of that state of sin and death, in the renewing him to a 
state of life from whence they are fallen, to the image of 
him who created him. Thus they are delivered from under 
a law of wnrks, and become children, having a principle 
formed within, and it becomes their meat and drink to do 
their Master's will. 

Then, it maybe asked, do we destroy good works? 
nay, we establish them ; " seest thou," said St. James, 
(2: 22.) "how faith wrought with his works, and by 
works was faith made perfect;'' then we must go to 
work. Here, I may say, there are many who when they 
were converted, consecrated their all to God, yet have 
they kept up ever since, a continual consecration with 
their increase of wealth and knowledge. 

Perhaps when you were justified you were worth a thou- 
sand dollars, and are now worth a hundred thousand ; do 
you now give to G-od a hundred times as much more at least, 
after taking all your circumstances into consideration. 

Thus saith the Apostle, " not many wise men after the 
flesh, not many mighty, not many noble are called;" 
then why are those things hid from the wise and prudent 
and revealed unto babes? Not because free grace is not 
offered to all, but that they have shut their eyes that 
they may not see ; how can the mighty, the wealthy, 
the noble, the healthy, bow down at the feet of that meek 



72 THOUGHTS ON VARIOUS SUBJECTS. 

and lowly Jesus? Do not those that have great wealth 
and health, think death is afar off? How can they hear 
that self-denial in taking up their cross, how can they 
hear that mortification, which is to prove us, and see 
what is in the heart, whether we will he obedient to his 
word or not? Then let no one, rich or poor, with a 
form of a Christian, ever be seen in a lager beer shop, or 
to touch that unclean thing, that is now slaying our men 
by the thousands. 

Dear reader, clo you ever touch intoxicating drink, 
while seeing so many even of our church members are 
carried away with it? Those that indulge in the tip- 
pling shops, are just leading others, and following those 
that are gone to a drunkard's grave. If I had a thousand 
barrels of whiskey, before I would sell it for people to 
drink, I would pour it out on the ground. 

As I do not fully understand what Entire Sanctifica- 
tion is, suppose one, when justified, were to be made as 
free from sin as the blood of Christ could cleanse them, 
were they not then sanctified, made perfect, as the Apos- 
tle says, for by one offering, he hath perfected for ever 
them that are sanctified ? Then if it be a plant of the 
father's planting, is it not a holy and a right seed, (not a 
grown man) ? Yet, are they not still babes in Christ, 
and are they not now fully saved, up to the measure of 
their present light and spiritual discernment, then, if 
they live in strict holiness, just as far as duty is made 
plain, in turning away our eyes from sin, as soon as we 
discern it, the taking up the crosses as soon as we per- 
ceive them, what more then but to grow, an increase 
of love, and grace and divine knowledge. Is it then 
not a great pity that there be so few that are able to 



THOUGHTS ON VARIOUS SUBJECTS. 



take up their cross, and now live in holiness? and being 
ashamed and refusing to bear the cross for him who bore 
it first for us, thus unconsciously with some, and others 
with much light, settling down into that lower state, 
and while they should be teaching others they have need 
that some one teach them. 

Thus, after running a long time with empty lamps, 
near, if not quite gone out, the Apostle said, (Cor. 2:3.) 
"and I, brethren, could not speak unto you as unto 
spiritual, but as unto carnal, even as unto babes in 
Christ we may understand here the Apostles' letter 
was not to an individual, but unto the Church of God, to 
them that are sanctified in Christ Jesus, (Cor. 1 : 2,) and 
now through an inoffensive mode of speech, he represents 
them as babes in Christy not that they had all retained 
the faith that was once delivered, or that they were all 
still his true children, living in a justified state, yet some 
of them might have been, the Apostle still seems to 
represent them as a Church, as having to be fed with 
milk, and not with meat: "neither now are ye able to 
hear it," (Cor. 3 : 2.) 

Then suppose, as has been stated, one was justified, 
sanctified at conversion, are they not still babes in Christ? 
What is it all, if they do not work, faith without works 
is dead, what is it all if they remain inactive, neglect 
duty : will they not remain babes, and fade and die ? 

Suppose then the natural babe in its generation were 
to remain without growth, would it not become sickly 
and fade? So in Regeneration, if it does not grow and 
expand, it must contract, until it falls through the sieve 
with the cheat, with the thousands who are leaving the 
Church, and all in a dying state. Then, is there not a 



74 



THOUGHTS ON VARIOUS SUBJECTS. 



great deal more hope of the new born babe while in a 
growing state being always about their father's business, 
also it is possible for one of a maturer age, now in a 
fading condition, to live after the world. 

Then, is there not great danger in remaining in this 
sickly condition, tossed to and fro, and carried about 
with every wind of doctrine, by the slight of men, and 
cunning craftiness, whereby they lie in wait to deceive? 

Then, to every new born babe I would say, go to work 
to save a perishing world ; as said by St. Peter, u ye are 
a peculiar people, a royal priesthood, that ye should 
show forth the praises of him, who hath called you out 
of darkness into his marvellous light." 

I would just state, some of our brethren are seeking a 
second blessing, a specialty, you may call it. All special- 
ties if you choose, it would seem that Peter had one on 
the day of Pentecost, and another, (Acts, 4,) and another, 
(Acts, 10,) and many more ; call them what you please, 
whether they come by sprinkling or pouring, see that a 
drought never sets in, but that rather he may be in you a 
well of living water, springing up unto everlasting life. 

PERFECT LOVE. 

A few remarks on the speeches delivered at the 
Preachers' Meeting by Henry Mattison, Buckley, Janes, 
and others, on Perfect Love. Their argument was 
whether Entire Sanctification be gradual or instanta- 
neous. 

The Rev. Buckley said, a prevailing error in the pre- 
sentation of this subject, is the declaration, that it is the 
will of God that all men should be entirely sanctified 
now ; that it is certainly the will of God that all men 



THOUGHTS ON VARIOUS SUBJECTS. 



75 



should be sanctified now, that the process of Sanctifica- 
tion should be going on, &c. But that it is the will of 
God, that all Christians should be entirely sanctified 
now is a notion unsupported by Scripture, &c; we are 
required, said he, to wait for Entire Salification, in a 
faithful discharge of our Christian duty, (so thought 
Wesley, he says.) Here I would state, whatever Wes- 
ley's views might have been, I see no Scripture that says 
we are to wait for Entire Sanctification, yet we have to 
wait for everything until we can get them ; I was think- 
ing whether or not the dispute is not about words only. 

The showers that come upon the seed sown in the 
earth, may come instantaneously, but in the very nature 
of things, in its growth, it must be, first the blade, then 
the ear, after that the full corn in the ear ; then, as I 
understand it, Sanctification may come often instanta- 
neously, for the growth which must be gradual. 

Here I would state, if I am correct, Mr. Wesley was in 
the same error, with others, in this, he did not make 
a proper distinction between the change, purity, and 
its growth, when he speaks of that great change : he said 
it was instantaneously, yet that it is in degrees, as dis- 
tinguished by St. John, into little children, young men 
and fathers. 

Then who cannot see, in the very nature of things, 
that children cannot grow up to be men in a moment, 
yet are they not as acceptable in their mothers'" bosom 
as is the grown boy ? Then what more does the parent 
require or ask of the child but obedience and holiness in 
their works, in proportion to their stature and ability ? 
The trouble seems to be in confounding the purity with 
its growth : the growth may continue as long as the man 



76 



THOUGHTS Otf VARIOUS SUBJECTS . 



lives, then how can it be entire? The growth of the 
body may cease, yet he may still grow in grace, love and 
divine knowledge. 

He, Buckley, referred to Peter, (5 : 10,) "but the Grod 
of all grace, who hath called us into his eternal glory, by 
Jesus Christ ; after that ye have suffered awhile, make 
you perfect." Now, says he, it is certainly wrong for us 
to attempt to determine whether any more affliction is 
necessary for our Entire Sanctification. 

In this I would say, I do not understand St. Peter that 
they had to suffer more before being made perfect, but he, 
for their encouragement, prays that they might be made 
perfect and live holy, that after they have suffered awhile 
the Master would call them home to glory. And I 
would also state, while suffering graces are so important 
and durable in keeping one forever humbled at the feet 
of Christ, yet without any suffering whatever the Lord 
can sanctify the soul and the spirit instantaneously as 
white as the snow, and this may take place when con- 
verted, if they would only believe it, but it may not be 
so durable, as long suffering with it; do we not see how 
hard it is, and how few of the healthy, wealthy and the 
great, that can take the cross and follow their Lord in 
that meek and self-denial way. 

The Rev. Mattison, as well as others, favored the gradual 
work. Brother Wood, he says, was very specific upon 
this point, allowing twenty pages of his book against the 
idea of gradual Sanctification. On page 55 he asks the 
question, "Can a person successfully seek the gradual 
attainment of Entire Sanctification?" He answers, no. 
To seek a gradual purity renders the attainment of Entire 
Sanctification impossible. He who does not aim at the 



THOUGHTS ON VARIOUS SUBJECTS. 



77 



extirpation of all sin from his heart, now tolerates some 
sin in his heart, that he who tolerates sin in his heart is 
not in a condition to offer acceptable prayer to God. " If I 
regard iniquity in my heart the Lord will not hear me." 

In the above, Mr. Wood must be right, and the differ- 
ence between him and Mattison seems to be this, that 
while the one was treating on that of purity, the other 
was treating on the growth — first the blade, then the ear, 
after that the full corn. 

Mr. Wood, as it w r ould appear, was arguing the case, 
just, that of a sinner ; that if the sinner seek a gradual 
extirpation of his sins it is proof that he is holding on 
upon some beloved sin and cannot be accepted ; but when 
he finds that the least sin is sinking him to the bottom, 
and all hope is gone, it is then he may cast them all 
away, believe on the Lord Jesus Christ, and instantane- 
ously enter into life ; then, being justified by his grace, 
he has peace with God. As saith the Apostle, u But now 
ye are washed, but now ye are sanctified, but now ye are 
justified in the name of the Lord Jesus and by the Spirit 
of our God." 

Then, being made free from sin, ye become the servants 
of righteousness ; ' 1 but now, being made free from sin and 
become servants to God, ye have your fruit unto holiness 
and the end everlasting life." (Bom. 6 : 22.) 

Here, I would state, those preachers, being so strict fol- 
lowers of Wesley, they entertained the same notion ; that 
is, when one was justified, that they were not then made 
free from sin ; that sin still remained in the heart, not 
taken away. 

Yet, whether one was not made free from sin when jus- 
tified, or whether it has germinated since ? 



78 



Tn OUGHTS ON VARIOUS SUBJECTS. 



Mr. Wood contended for the seeking a second blessing, 
a renewal, through faith in Him who would free us from 
sin. As I would suppose, if sin has germinated through 
dead works, then to be made free from sin it must be 
sought just through faith, in the same manner as when 
justified. Then, to seek the gradual extirpation of all 
sin, I would think it is seeking just what we do not want; 
whereas, Mr. Mattison, being also of the same mind, that 
there was sin left in the heart when justified, he thought, 
as I suppose, they went on from strength to strength, 
gradually dying to sin, until the moment of his death ; 
then was not this precisely Wesley's doctrine? 

Yet I can hardly think that any of those preachers 
intended to be understood that we should seek for it to 
come gradually, only that it come gradually, namely, as 
said by Wesley, sometime dying. 

Yet some may think that those who are sinning in act, 
word and deed, so common among professors, are not 
going on from strength to strength, that they were larger 
at their birth than they ever became after. Well might 
the Apostle say, " I beseech you that ye walk worthy of 
the vocation wherewith ye are called." 

Again, what did Bishop Janes say, at the preachers' 
meeting, on gradualism and the instantaneous work ? In 
his discourse, in one place, be says, " Well, how about jus- 
tification ; may that be instantaneous or gradual ?" I am 
told, he says, that there was one man converted here yes- 
terday who had been seeking pardon for seven years. I 
think that was a gradual Justification. I am glad he 
found pardon after seeking for seven years, and it would 
have been worth seeking for seven years more. Yet I 
would think he sought the gradual work seven years, and 



THOUGHTS ON VARIOUS SUBJECTS. 



79 



then when he became willing to give up his sin he sought 
the instantaneous deliverance and gave up the last un 
and received the blessing. 

I once was in the presence of one, a little boy, sitting 
before my father's tent. I saw him begin to cry. I did 
not know what was the matter, but he got up, clapping 
his hands, rejoicing. How then was it that the little boy 
received the blessing, apparently, without a struggle, 
while the one was seven years weeping, &c. I suppose 
the world had not got such a hold on the boy, and as he 
had committed but little or no sin he had but little sacri- 
fice to make. In his simplicity he could readily give him- 
self up to Christ, whereas, the man had grown up in the 
love of the world, that little sin had become so sweet, that 
little sin, that right eye sin. Thus the man, not being 
under full conviction, held on, praying and sinning, as I 
suppose, the seven years. 

Again, I would state here, as I am so much pleased with 
a piece from the Kev. Taylor, of California, I must give it 
a place. Thus, a man of my acquaintance, in the State of 
Virginia, by the name of Beck, invested more than all he 
was worth in a distillery just at the time a camp-meeting 
was commenced in the neighborhood. He attended the 
meeting and the Holy Spirit called him to follow Christ. 
He hesitated a few moments and said to himself, if I seek 
religion I must give up my distillery ; if I give it up I will 
beggar my family ; if I do not seek religion I can make a 
good living for my family, but my soul must go to hell. 
He immediately presented himself at the altar and said, 
" Lord, I trust my family in thy care and seek the sal- 
vation of my soul. Oh, Lord, I have a stillhouse, which 
I know I must give up before thou wilt pardon my sins, 



80 



THOUGHTS ON VARIOUS SUBJECTS. 



but I want the pardon of my sins to-night, for before 
to-morrow I may be dead. Oh, Lord, if thou wilt trust 
me and, for the sake of Jesus Christ, forgive my sins 
to-night, I will go home to-morrow morning, if spared, 
and knock every tub to staves, throw out the still and 
never make one drop of liquor." 

That very night he was redeemed from sin, and I heard 
him afterward say in a class-room, after relating his expe- 
rience, " (iod saw my sincerity and converted my soul on 
credit. He kept his word with the Lord to the letter ; he 
destroyed every tub and converted the building into a 
mill. I have often seen the still, for he never would sell 
it lest it might be used for the purpose ot making liquor. 
(Rev. Taylor.) 

Then what a pity we have not more of such who are 
willing to give up all for Christ, and particularly the 
making and selling that article that is slaying our young 
men by the thousands, ihen my dear reader do you 
never touch the intoxicating drinks, how can a good citi- 
zen, much less a professing Christian ever be seen in a 
lager beer shop ? Just see how they are swarming all 
over our cities, let us then one and all join in prayer to 
the great God, that he may send down the Holy Spirit 
and sweep away every lager beer shop from off our land. 
Then just behold our blooming young men staggering in 
the street, while many are laughing at them, with but 
little thought of their mother with a broken heart, weep- 
ing day and night for her boy, who has lost the balance 
of his mind, and has no strength to resist the temptation, 
set right in their way at every few steps. 

I would just state, when I was handed the book spoken 
of by the Rev. Mattison, I read it for one or two hours, 



THOUGHTS ON VARIOUS SUBJECTS. 



81 



and then retired and in a dream, I do not think much of 
dreams, but as I am speaking of gradualism, in my 
dream, I thought I came up to a scaffold, where one 
was speaking on temperance, and all I heard was, one 
said, here comes Levin Jones, I saw the speaker but in a 
moment all passed away like a morning cloud, I then 
found myself sitting with the speaker near me, who seemed 
to be in a lingering manner, I did not hear him, but I 
seemed to understand him. I told him if he continued 
faithful the Lord would not forget his labors, he replied, 
but I did not hear what he said, but still I seemed to 
understand him, and I said, why not throw the whole bag 
off at once, then Alattison appeared and said, in a calm 
manner, why not put it off by degrees, and I said suppose 
you were overboard at sea, with a large weight on your 
back, would you not throw it off at once, he gave a pleasant 
smile with those around and I woke. 

Dear reader, suppose you were to see a man on a raft, 
dipping his head every day under the water, and he were 
to tell you he wanted to drown himself, but wanted to do 
it gradually, would you believe him ? What saith the 
Apostle, (( let us lay aside every weight and the sin which 
doth so easily beset us, and run with patience the race 
that is set before us." He does not say, put away one 
sin to-day and another to-morrow, no, to-morrow may be 
too late. I would suppose the doctrine that the sinner 
should seek an instantaneous deliverance from sin, is cor- 
rect, whether he was seeking one day or seven years 
before he got his full consent to give them all up ; also a 
gradual growth of the soul, first the blade, then the ear, 
then the full corn. 
6 



82 



THOUGHTS ON VARIOUS SUBJECTS, 



WHAT IS EE-GENERATION? 

1, I cannot give a "better definition of Regeneration, 
than that given by Mr. Wesley, about as follows, 
namely, that change which God works in the soul, when 
he brings it from the death of sin to the life of righteous- 
ness, when it is created in Christ Jesus, renewed after the 
image of God in righteousness and true holiness. 

2. How is Regeneration obtained ? It is through the 
sanctification of the Spirit unto obedience, and the sprink- 
ling of the blood of Jesus Christ, in the washing away the 
sins, in the renewing of the soul out of darkness and sin 
to a life of righteousness ; this is as I apprehend it. 

JUSTIFICATION. 

What is Justification? It is said by some, that Justi- 
fication is a pardon, but there seems to be a difference 
between a pardon and Justification ; it was said by the 
prophet, they justified the wicked for reward, that is 
they being bribed, they pronounced them innocent when 
they were guilty for reward, our Governor also might 
pardon the murderer, through the lameness of witnesses, 
or some other cause, but that would not justify him, nor 
change the heart : he might be determined never to be 
caught again, but just ready to repeat the act, and to 
justify such, would be to justify him in his sins. Whereas, 
those who through faith, believe on him who died in his 
stead are justified from all things, from which they could 
not be justified, not even by the law of Moses, nor a par- 
don from the Governor nor any one else, only through faith 
in a risen Christ, who speaks the word, thy sins be for- 



THOUGHTS ON VARIOUS SUBJECTS . 



83 



given thee, and they are gone. It is possible they may 
sin no more, and they need not. 

Thus, when the sinner, through faith casts himself 
fully on him who died in his stead, his faith is counted to 
him for previous righteousness, so that by grace he is par- 
doned, justified, made free from sin, so that he is in the 
sight of God acquitted just and righteous. 

Again are Sanctiflcation, Regeneration and Justifica- 
tion inseparable ? 

It is said, that Sanctiflcation is a speciality. . 

I do not understand Sanctiflcation to be Regeneration, 
nor Regeneration to be Justification, but it does appear 
that they are all so closely connected, that one can scarce- 
ly exist without the other. 

Thus, the bones are not the flesh, nor is the flesh the 
blood, yet are they not so closely connected, that to part 
with either, the man must die ? 

Thus, with the spiritual life, which one can you part 
with ? Can you part with your Sanctiflcation, yea, a con- 
tinual sprinkling of the Spirit of Christ ? No, because 
you would dwindle away, and soon become so contracted, 
and fall through the sieve with the cheat. 

Can you part with your Regeneration ? No, because 
you would then become like another man, and become 
blind, like the one who hath forgotten that he was once 
purged from his old sins. 

Then, can you live without Justification ? No. What, 
to have the name blotted out of the book of life ! 

Then, dear reader, can you part with either Sanctiflca- 
tion, Regeneration, or Justification, Avithout a spiritual 
death ; and to think the sinner may receive them all just 
through faith in our Lord just as soon as he can get his 



84 



THOUGHTS ON VARIOUS SUBJECTS, 



own consent to give up all his sins, believe on the Lord 
Jesus Christ that he may be saved then, having believed 
on the Lord and entered into life, what then ? Is there 
not a great work to be done in prayer, supplication and 
thanksgiving, adding to our faith, charity, patience, &c; 
what saith the Apostle, as ye have received Christ Jesus 
the Lord, so walk ye in him, but now ye also, put off all 
these, anger, wrath, malice, filthy communications out of 
your mouth. Seeing ye have put off the old man, with 
his deeds, and having put on the new man, which is 
renewed in knowledge after the image of him that created 
him, and above all put on charity, &c. 

Again: I saw a piece under the signature of R. Wells, 
who said the seeking regenerating grace yields all, and 
while he retains the blessing of Justification, keeps all 
upon the altar, not in general, but specific, since just as 
surely as the sanctified one ; then wherein is the differ- 
ence, and what more has the soul seeking holiness, to 
consecrate. She says, virtually nothing ; the justified 
soul consecrates all to God. To be justified before God 
is a glorious work, that there is no condemnation to them 
which are in Christ Jesus, and whosoever is born of God 
doth not commit sin, that the closest type of a Christian 
sinneth not, the veriest babe in Christ is without con- 
demnation. — R. W. 

Here I would think, if there is no Christian that sin- 
neth not, there are but few indeed, yet it would appear 
for one to live strictly in a justified state, he must live 
holy. 

Here I may ask, are all those who were once justified, 
now living in a justified state? Under my observation, I 
would think there are but few that live a long time 



THOUGHTS ON VARIOUS SUBJECTS. 



85 



without committing sin, and it can be seen in almost all 
we have much dealings with, and if there is no condem- 
nation it is for the want of more light upon the con- 
science. Yet are not those who are holding on, sinning 
and repenting, Christians? I think some rnay be. And 
that there is condemnation in all Christians, when they 
sin, or ought to be, I have not the least doubt. Then if 
the conscience is not slumbering, the brighter the gar- 
ment the plainer the spots will appear, and be felt. 
Yet does not the Apostle say, " there is no condemnation 
to them which are in Christ Jesus." (It has been said 
so, but I have not seen it.) The Apostle does say, et there 
is therefore now no condmnation to them which are in 
Christ Jesus, who walk not after the flesh but after the 
spirit/" 

Some of our great men, such as Professors White and 
Clarke, thought this last clause is wanting in the prin- 
cipal versions, and should be expunged. Without the 
clause the passage reads thus : " there is therefore now no 
condemnation to them which are in Christ Jesus, for the 
law of the spirit of life in Christ Jesus, hath made me 
free from the law of sin and death." 

Dr. Clarke said it is a fairly assumed point, those 
which are in Christ Jesus, those who have redemption in 
his blood, &c, will not walk after the flesh but after the 
spirit ; therefore, (he says) the thing is included in the 
being in Christ, whether it be expressed or, not. ■ Here I 
will agree, that it was fairly assumed and expected of 
those who are in Christy to walk after the spirit and not 
after the flesh ; but the Apostle knew that many of them 
did sin, and that if there was no condemnation it was for 
the want of more light upon their conscience. 



86 



THOUGHTS ON VARIOUS SUBJECTS. 



The Apostle said, whosoever is born of God doth not 
sin, and cannot sin ; is it not a fairly assumed point in this 
also, that which ye have heard from the beginning shall 
remain in you, whosoever abideth in him, he that keepeth 
the commandments sinneth not. I say, is it not a fairly 
assumed point, also, that those conditions were included, 
had they been expressed or not ? Yet the Apostle took 
care to include them, thus, " if that which ye have heard 
from the beginning shall remain in you, ye also shall 
continue in the Son and in the Father." Says he, the 
Apostle, " my little children these things write I unto 
you, that ye sin not." 

I would state here, the Apostle has been quoted so 
often, namely, "he that is born of God cannot sin," Wes- 
ley, vol. 1 : 359, said, indeed, it is said, this means only 
he sinneth not wilfully, or doth not as he did before ; but 
by whom is this said, by John, no, there is no such word 
in the text ; but did not St. Peter sin, &c. Well, sup- 
pose that Peter did sin, what is it that you would infer 
from hence ? that all the other apostles committed sin ? 
there is no show of proof in this (W.) 

Yet, is it not plain that if Peter did commit sin, it was 
proof that he could sin, and if Peter did not commit sin, 
that there were plenty then and now, that can and do 
commit sin, is too plain to bear an argument. Yet all 
this is no proof that any one need to sin, but rather that 
ye sin not. Then although one should be as careful not 
to sin, as though there was no remedy, and that we were 
accountable for every sin committed in its legal sense ; 
yet, if any one should be tempted, or even commit a pre- 
sumptuous sin, if we repent and confess our sins, deter- 
mined to sin no more, we still have an Advocate with 



THOUGHTS ON VARIOUS SUBJECTS. 



87 



the Father, who is faithful and just to forgive us our sins 
and to cleanse from all unrighteousness. 

[From the Guide, April, 1869.] 

JUSTIFICATION vs. CONDEMNATION. 

Thus a correspondent, who once enjoyed the divine con- 
sciousness of heart-purity writes : I have a settled con- 
viction that I can never retain a justified state without a 
clean heart. 

Says the editor, neither do we, dear brother see how 
you can, (and so say I.) 

Surely, if the heart was made clean when justified, to 
retain that purity must be by living holy. 

The brother continues, we know some people talk as 
though they had stepped back out of the high way of holi- 
ness into a state of Justification, but on Bible principles, 
we see no warrant for such a conclusion. 

Here I would say, it looks marvellous, to talk about 
stepping back out of holiness into a state of Justification, 
or to step out of a state of J ustification into a state of 
holiness, and we may depend on it, one will never get 
into a justified state by any retrograde or back move. As 
I understand it, God justifies the sinner, through faith in 
his blood, which he shed for the remission of all past 
sins, and to reinstate him from whence he fell, to a state 
of righteousness, but what now, " be ye holy, be ye per- 
fect," &c.y but here it may be asked, why the Master did 
not tell the blind sinner to live holy, here then how can we 
expect the sailor to be called on duty before he is shipped, 
but about the sinner, what saith the Apostle for when 
ye were the servants of sin, ye were free from righteous- 
ness (it was not expected.) What fruit had ye then in 



88 



THOUGHTS ON VARIOUS SUBJECTS 



those Tilings, whereof ye are now ashamed for the end of 
those things is death, hut now being made free from, sin 
and become servants to God ye have your fruit unto holi- 
ness, and the end everlasting life. 

Here I would state, after the sailor ships, sometimes 
they disobey the captain, do they not ? 

So it may be with the sinner, when he ships on this 
highway of holiness, they disobey their captain ; reader 
are you not a witness to this : to the many who live with 
envy and strife, &c, the Apostle tells them that God hath 
not called them to uncleanness, but unto holiness, then, 
is it not a great pity, when the sinner is called out of that 
dark state of sin, to a state of holiness, that he does not 
obey the captain of our salvation and live holy ? I say 
is it not a pity that the thousands, who after they are 
thus called to holiness, are Dot onlv living in disobe- 
dience, but putting their Christian standard just as low 
as they can? Just with a little hope that they may pos- 
sibly, through a merciful Father, enter heaven at last, 
while we see the thousands monthly leaving the church. 

I would just state, our standards (W.) tell us of the 
thousands of our Christian professors, they say, they have 
a whole body of sin in the heart, that sin cleaves to their 
acts, words and deeds, (this may be correct,) but they 
tell us. that these have the Spirit of Christ, bearing wit- 
ness with their spirits that they are the children of God, 
that they have not a doubt of it. this our members con- 
fess generally, I believe until they leave the Church. 
What, the Spirit of Christ bearing witness with their 
spirits that they are the children of God while fading 
away, almost ready to leave the Church ! [ believe they 
have doubts and fears, and much fear as soon as death 



THOUGHTS ON VARIOUS SUBJECTS. 



89 



stares them in the face, and it is a pity they have not 
more fears ; lest they be suddenly called, unprepared. 
How can those, while sin is cleaving to their words, 
deeds and acts, and near ready to leave the Church, yet 
without a doubt that the Spirit of Christ witnesseth with 
their spirits that they are his children, if one has this and 
die a child of God he must be saved. Then, dear reader, 
do we not see the duty of keeping the conscience so bright, 
that we may see the sinful spots, and how the matter 
stands. 

1 would here state about our holiness-brethren : in the 
promotion of holiness or the perfecting of the work begun, 
the cleansing of ourselves from the fllthiness of the flesh 
and the spirit, I would just state here, it is not the eating, 
drinking, sleeping, and many other things that we may 
quote Scripture as being the gift of God, that is the fllthi- 
ness of the flesh, but it is the abuse of them, for an exam- 
ple, we need sleep, but to sit up until 12 o'clock, then get 
up at 9, after family prayer is over, is fllthiness of the 
flesh, and we are guilty if we do it, and even eating, 
Parson Thomas, when he went in to the good work, 
advised his people to take a light breakfast, and do with- 
out dinner, that it would do them good, that Satan loved 
Christians if he could get them to eat a great deal, that 
he knew they would not work much. 

Here I would state, I often attended those meetings 
held by Dr. Geo. C. M. Roberts. 1 believe we should be 
continually seeking that renewal in the spirit of our minds; 
going on to perfection, or as it is thought there is no 
perfection, but admits of an increase, and while I am not 
so much in favor of such strenuous confession, that some 
of our holiness-brethren make, and though they may err 



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THOUGHTS ON VARIOUS SUBJECTS. 



in some things, yet in their renewed zeal, in waking up 
the luke-warrn and the careless to a state of their danger, 
laboring so hard like the old Paul in the perfecting of the 
saints, the Lord help them in their good work. 

I would here mention a few of our good brethren, who 
favor what is called a special, definite, subsequent bless- 
ing, which is called Entire Sanctification, or Perfect 
Love, to be sought, obtained and confessed. 

1st. Then, that great man, John Fletcher, he was so 
much in favor of confession, that it would appear that 
he could not retain it without a public confession, thus: 
I am dead indeed unto sin. John Fletcher might have 
been more strenuous on this point, at seeing so many 
that made no profession whatever, although they might 
have professed as mucb as they possessed, as it would 
appear in Mr. Fletcher's youth, there were but few that 
had any more than a form of religion, if that much. 

As I am not in favor of our people being urged to 
make a loud profession, as I believe those that are filled 
with light and love, it cannot be hid ; those that are filled 
with love in its very nature, want every one else to 
receive it also, and if they have no interest in the saving 
their brethren, yea a perishing world, and hide every 
thing under a bushel, it is a proof that they have nothing 
much more than empty lamps. As to myself, if I 
thought I was made free from sin, and were to publicly 
confess that I am now perfect, entirely holy, it would 
have an opposite effect with me, lest I should not be 
found to exemplify it in an absolute sense ; yet, whether 
I reckon myself dead indeed unto sin or not, I do not 
intend it shall reign in my mortal body, to obey it in the 
lusts thereof, if I can possibly prevent it. 



THOUGHTS ON VARIOUS SUBJECTS. 



91 



Then, seeing that we have put off the old man with his. 
deeds, and put on the new man, which is renewed in 
knowledge after the image of him that created him, let 
us mortify our members, and keep under the body, and 
bring it under subjection, lest after all, we ourselves 
should become castaways. 

Again, I would mention another great man — I wish 
we had a thousand to one of such — J. P. Peck, in his 
"Central Idea," page 59, says, Regeneration is not 
therefore of itself a preparation for heaven — imperfect 
Sanctification is not, but the problem now arises, what 
is the fate of the truly converted man who dies without 
giving any evidence of Entire Sanctiflcation. We answer, 
(he says,) the fact may exist without evidence to us of its 
existence, in such, the completion of the work being 
known to God, would be sufficient; this reduces the 
problem to its severest form ; if the truly converted man 
dies actually un-sanctifled, with remaining sin in his 
heart, what will be his fate? We answer, he says, we 
believe no such fact can exlst^ for the following reasons : 

1. It supposes antagonism in God, pronouncing a 
sinner pardoned and condemned at the same time, which 
he does not do, in this life, though the sinner is known 
to be justified and not wholly sanctified. 

2. It supposes what cannot be true, that when the 
pardoned sinner so lived and believed, up to a given 
moment, as to secure the divine approbation, that God 
will remove him from the trial state, and give him no 
farther chance to secure a completion of the work. 

Give him no further chance — this does not appear to 
be scriptural' — the Apostle says, "that the day of the 
Lord cometh as a thief in the night. 



92 



THOUGHTS ON VARIOUS SUBJECTS. 



He says, Regeneration is not therefore of itself a pre- 
paration for heaven. I do not know that any one living 
is now fit to enter the presence of the Deity, yet was not 
the spirit sanctified when justified, when the soul was 
brought out of that state of sin and death, to a life of 
righteousness. Thus being born of the Spirit, made 
free from sin, sanctified and justified by free grace 
through faith, ye have your fruit unto holiness, and the 
end everlasting life. 

Then, if J am correct, being made free from sin, what 
more but to live holy, take up the cross, turn away from 
sin as soon as we perceive it, take up the crosses as soon 
as we discern them. 11 And if any man sin we have an 
Advocate with the Father, Jesus Christ, the righteous ; 
and if we confess our sins, he is faithful and just to for- 
give us our sins, and to cleanse us from all unrighteous- 
ness." But who does this? who goes direct to our Advo- 
cate as soon as we sin, and plead with him until we have 
gained all that was lost. 

Look at the vast number that have sinned, neglected 
their duty, ashamed of the cross, and sinned and prayed, 
and gone to their Advocate, until they get so cold, they 
know not of what spirit they are of. One may neglect 
their duties and sin so often, they ask and receive not, 
because they ask amiss, that they may consume it upon 
their lusts. 

Then, if Regeneration is the bringing the soul out of 
that state of sin and death to a life of righteousness and 
true holiness, as defined by Wesley, then Regeneration 
must be the production of spiritual life through the Sanc- 
tiflcation of the Spirit. 



THOUGHTS ON VARIOUS SUBJECTS. 



93 



Then what more is needed but a growth in grace, love, 
and divine knowledge, the following holiness in all manner 
of conversation, the turning our eyes from sin as soon as 
we perceive it, the taking up the cross as soon as duty is 
made plain, thus looking for our Lord at his coming, with 
our loins girded about and our light burning. As said 
our Lord, 11 and ye yourselves, like unto men that wait 
for their Lord. Blessed are those servants whom the 
Lord, when he cometh, shall find watching. Verily I 
say unto you that he shall gird himself and make them 
to sit down to meat and will come forth to serve them." 
But this know ye, if the good man of the house had known 
what hour the thief would come he would have watched 
and not have suffered his house to be broken through. 
" Be ye also ready, for the Son of Man cometh at an hour 
when ye think not." 

Again, Dr. Peck said, page 236, this perfect repose, 
this settling unto God, this dissolving love, this seraphic 
sweetness, &c, is not Entire Sanctification, it is a deeper 
work of grace ; you must look for something more won- 
derful than this. Alas ! how many have thus been de- 
frauded when nothing was wanting but to believe the 
work complete, &c. 

The.n> I would ask, if the above is not Sanctification, is 
it not the Sanctification that produces this dissolving love, 
this perfect repose, &c? How, then, can it be that we 
are to look for something more wonderful when nothing 
was wanting but to believe the work complete? 

I had been under the impression that it was looking for 
something more wonderful, like Naaman, that was in the 
way. Then, suppose the unbeliever were to take the Doctor 
at his word when newly converted and justified, and say, or 



94 



THOUGHTS ON VARIOUS SUBJECTS. 



believe he was made free from sin, does not the whole 
church tell him that it is a mistake, that there is a whole 
body of inbred sin in the heart, broken up, but not 
destroyed ? 

I must leave it to those men more learned, but it would 
still appear to me, when a sinner receives such a great 
blessing, being justified by His grace, that if he would 
only believe he were made free from sin, then take up the 
cross as soon as he perceives it, and the turning his eyes 
from sin in all its inviting forms, otherwise he may soon 
feel sin in reality. 

Again, I read a piece in the Guide, Oct. '60, two breth- 
ren, who thought there was a blessing spoken of in the 
Bible different from Sanctification, called being filled 
with the Holy Ghost. One, a reverend speaker, held to 
the belief that there is a distinct blessing that might be 
called the endowment of the Holy Ghost. He knew God 
comes to the heart to fill it with all his fullness ; he had 
seen the day when God would talk with him as a friend 
talks with a friend ; when his communion was so blessed 
that from hour to hour it was like an open vision, and he 
wanted it again, &c. 

Thus these brethren, as it would appear, thought there 
was a blessing to be found beyond and distinct from Sanc- 
tification, whereas the Kev. Brown, in his speech at the 
preachers' meeting, (spoken of before,) said Paul tells his 
brethren that he had not yet attained, and exhorts them 
to go on unto perfection. This, he says, is unaccountable, 
that if Paul had only such experience that he should 
have twice alluded to his conversion; and yet in these let- 
ters make no mention of a second work of cleansing, is 
proof, he says, to his mind, that he had no such experi- 
ence to record, &c. 



THOUGHTS ON VARIOUS SUBJECTS. 



95 



Here, then, I would ask, would we not all save much 
confusion if we would allow the great Apostle to have 
been sanctified when he was justified through faith in 
Christ Jesus, made free from sin, when he was filled with 
the Holy Ghost. Surely the great Apostle was made free 
from sin, as such, when he was converted. 

Can any one believe, that one that lived all his days as 
the Apostle, ever laid again the foundation of repentance 
from dead works? He speaks plain in Rom. 8 ; says he, 
" for the law of the spirit of life in Christ Jesus hath made 
me free from the law of sin and death ; for what the law 
could not do, in that it was weak through the flesh, God, 
sending his own Son, in the likeness of sinful flesh, and 
for sin, condemned sin in the flesh." 

Then, after all that has been written about a second 
blessing, it may be asked, do the Scriptures point out a 
second, distinct blessing, called Perfect Love, of a differ- 
ent kind from that which brought the soul out of that 
state of sin and death, to a life of righteousness. 

I have thought those who profess this second blessing, 
called Perfect Love, are generally of those who receive 
the more powerful blessing when converted, and by their 
own confession had fallen into unbelief, anger, pride, ill 
tempers, &c, such as that of Anna Rogers. I have just 
read a sketch from the last Journal, October, '71. A 
joyous experience. A brother at the Friday meeting said, 
his conversion had been attended with the happiest emo- 
tions, &c, he heard of Christian perfection, and com- 
menced to seek this higher grace, was often powerfully 
blessed, but would lapse into a querulous state, criticising 
the doctrine and experience, until darkness fell upon his 
mind and soul,, when he placed all on the altar and 



96 



THOUGHTS ON VARIOUS SUBJECTS. 



resolved to have it ; this was indeed to him distinctly the 
second blessing. 

This brother said he was often powerfully blessed, then 
how could this be the second blessing, also he said, when 
he cast all on the altar, did he not cast all on the altar 
when he was justified? Yea, but did he keep it there 
with all his increase, and work for his Master in taking 
the cross, instead of lapsing into a querulous state. 

What said our Lord, "he that taketh not his cross and 
followeth after me, is not worthy of me," but how was it, 
that while in such a state that he was often so power- 
fully blessed, I cannot say, only that he might have been 
like the sudden gust that never raises the stream. Then 
I have thought, there are but few that live a long time • 
after they are converted without committing sin. 

Here I would think, if St. Paul had not received Sanc- 
tification, it would prove that we had misunderstood the 
word, and is it not strange that the Apostle never made 
use of the words Entire Sanctification, and now so much 
used by all ? 

He says neither thieves nor drunkards, &c, shall 
inherit the kingdom of God, and such were some of you, 
but ye are washed, but ye are sanctified, but ye are justified 
in the name of the Lord Jesus, and by the Spirit of our 
God. I say how is it that the words Entire Sanctification 
are so much used now by all, whereas the Apostle never 
made use of the words ; I suppose what is now meant by 
Entire Sanctification is, to be made free from sin, this is 
scriptural (Rom. 6:18,) then being made free from sin, ye 
became servants of righteousness, then being made free 
from sin, are we not called on to be perfect, go on to per- 
fection, a continual increase. Here some may say, not 



THOUGHTS ON VARIOUS SUBJECTS. 97 



sinless perfection, not absolute perfection. J. T. Peck 
said, page 47, by Christian perfection, or Entire Sanctin- 
cation then, we by no means intend any form of complete- 
ness, beyond which we cannot advance. Then if those 
terms may all be taken in their accommodated sense, some 
may understand this perfection in a much lower or higher 
degree than others. 

Here I will give a piece from Wesley, vol. 1, page 109, 
thus we allow that the state of a justified person is inex- 
pressibly great and glorious, he is born again, not of 
blood, nor of the flesh, nor of the will of man, but of God, 
he is a child of God, a member of Christ, an heir of the 
king of heaven ; the peace of God which passeth all under- 
standing, keepeth his heart and mind in Christ Jesus, his 
very body is a temple of the Holy Ghost, and a habitation 
of God through the Spirit ; he is created anew in Christ 
Jesus, he is washed, he is sanctified, his heart is purified 
by faith, &c. 

But was he not then freed from all sin, so that there is 
no sin in his heart ; I cannot say this, I cannot believe it, 
because St. Paul says the contrary ; he is speaking to 
believers and describing that of believers in general, when 
lie says, tc the flesh lusteth against the spirit, and the 
spirit against the flesh, these are contrary the one to the 
other : (Gal. 5 : 17,) nothing can be more express, the 
Apostle here directly affirms that the flesh, evil nature, 
opposes the spirit even in believers, that even in the 
regenerate, there are two principles contrary the one to 
the other. (W.) 

The above is Scripture and plain, but I would ask are 
there not two principles in all, called nature and grace, 
7 



98 



THOUGHTS ON VARIOUS SUBJECTS. 



that is nature opposing the spirit, and the spirit striving 
with, and opposing the flesh ? 

Again, vol. 2, 176, Wesley, when speaking on Per- 
fection, says, I have frequently observed, and not without 
surprise, that the opposers of Perfection are more vehe- 
ment against it when it is placed in this view than in any 
other whatsoever, they will allow all you say of the love 
of God and man, of the mind which was in Christ, of the 
Spirit of Christ, of the image of God, of universal holi- 
ness, of entire dedication, of sanctification in spirit, soul 
and body ; yea, and the offering up of all our thoughts, 
words and actions as a sacrifice to God ; all this they will 
allow, so we allow sin, a little sin to remain in us till 
death. Here I would ask, how could those persons who 
allowed all the above to be said to be opposers of Perfection. 

Page 170, Wesley says, you say none are saved from sin 
in your sense of the word, but I do not admit of that 
sense, because the word is never so taken in Scripture, &c. 

Here I see no difference in those persons and Wesley, 
only they were speaking of perfection, as I suppose, in its 
absolute sense ; and, it would appear to me, to allow per- 
fection in anything less than in a sinless, absolute sense, 
would give room for every one to draw their own con- 
clusions in modifying it in its accommodated sense, 
according to their own views. 

Page 170, Wesley says, we cannot show this Sanctifica- 
tion in a more excellent way than by complying with 
that exhortation of the Apostle, "I beseech you, breth- 
ren, by the mercies of God, that ye present your bodies, 
yourselves, your souls and bodies, a part for the whole by 
a common figure of speech a living sacrifice to God, to 
whom ye were consecrated many years ago in Baptism, 



THOUGHTS ON VARIOUS SUBJECTS. 



99 



when what was then devoted, is actually presented to 
God, then is the man of God perfect." (W.) Here in this 
place, I do not understand where Wesley gets the word 
from, (a part for the whole,) I do not see how a part 
could be holy, acceptable to God, who requires all. (Vol. 
1, page 109.) Although Wesley puts Justification so 
high, yet vol. 2, page 170, he represents the sanctified or 
perfected as those that were consecrated many years ago 
in Baptism, when what, was then devoted, is now presented 
to God ; then is the man of God perfected. 

Thus it would appear in this place that Wesley was at 
one time under the impression that when one become a 
member of the Church through Baptism, that he was then 
devoted or justified, what was then devoted, when pre- 
sented to God, then the man of God is perfect, and when 
what was devoted in Baptism was presented to God, that 
he was then perfect. 

Here I would state again that it does appear to me, that 
W 7 esley and others in giving us the difference between the 
justified and the perfect, invariably give us that of the 
unregenerate and the sanctified, although one who was 
only devoted in baptism, was then in a justified state. I 
would think if a sinner, who was thus devoted to God 
when baptized with water, could be made to believe his 
sins were all forgiven ; he might derive some peace under 
such apprehension or anticipations of a more excellent 
way. 

But has he only to present to God a part for the whole ? 
I had thought that nothing less than the whole was ac- 
ceptable to God ; then if one only presents a part, how 
can he expect to be made free from sin ? 



100 



THOUGHTS ON VARIOUS SUBJECTS. 



Again, the Apostle said, " let us go on to perfection, 
not laying again the foundation of repentance from dead 
works and of faith toward God." 

Then, it may be inquired, what did the Apostle mean 
by going on to perfection ? Could he have thought there 
was a blessing to be sought and obtained, that one could 
say, (i I am now as entirely perfect as I ever can be." 

Hear him, (Philippians, 3 : 12,) " not as though I had 
already attained either, were already perfect. Brethren, 
I count not myself to have apprehended ; but one thing I 
do, forgetting those things which are behind, and reach- 
ing forth unto those things which are before, I press 
toward the mark of the prize of the high calling of God 
in Christ Jesus. Let us, therefore, as many as be perfect, 
be thus minded, nevertheless, whereto we have attained ; 
let us Avalk by the same rule ; let us mind the same 
thing," &c. 

Then, I would say, the Apostle being made free from 
sin, as such, when that great change took place, when 
redeemed by grace and living in holiness ; and, as it 
would appear, still going on to higher degrees of perfec- 
tion. 

Then, as Doctor Peck said, we contend for no perfection 
that will not admit of an advance, then as many as be 
perfect, let them go on with the Apostle to still higher 
degrees — that whereto we have already attained ; let us 
walk by the same rule ; let us mind the same thing, &c. 

Again, in the New Testament Standard, page 15, 1 read 
thus : " Can we be as perfect as God is ? Why not ? Is 
God unlike himself? If we are partakers of his nature, 
his image, are we not like him ? Then you make us gods, 
by no means. Is one ray of light, the sun ? and yet, is it 



THOUGHTS ON VARIOUS SUBJECTS. 



101 



not like the sun ! Is one drop of water, the ocean? and 
yet, is it not like the ocean ! The quality is the same ; 
the difference is only in quantity. 

Here, I would think, there is no difference in the quality 
in one drop of water and that of the ocean ; and, also, one 
ray of the sun is like the sun, the same essence ; that it only 
differs in quantit}^, as stated. But this comparison is not 
a fair one. We, although but one drop, are not of the 
same essence as God. There is a great difference in quality 
as well as the quantity. If we were of the same essence 
and quality, then, I would suppose, we would be gods. 

Suppose, says the writer, we fill a vessel with water of 
the sea and submerge it in the sea, we have an illustra- 
tion of Christ, saying, " I in you and you in me." The 
vessel is in the sea and the sea is in the vessel, yet all the 
sea is not there. What the vessel does contain, however, 
is as pure as the great ocean, &c. 

Here, I would think, one drop of the ocean is of the 
same essence as that of the ocean ; but the vessel sub- 
merged in the ocean may be earthen or tin ; it may be 
filled with the ocean, but not perfect in the quality of the 
ocean. One may be in God and God in him, yet far below 
the perfection of God. Then is it not vain for one to pre- 
sume to think one of God's creatures is as perfect as him- 
self? 

If the illustration had been drawn from one in a jus- 
tified state ; that though he had received but the one drop 
out of the fountain, that it was as pure ; that the only 
difference in those when they first find redemption in the 
blood of Christ, and in those who receive a subsequent 
great blessing, was in the quantity ; that the quality is 
the same, we would have much preferred it. 



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THOUGHTS ON VARIOUS SUBJECTS. 



I just mention those eases to show that one may not go 
to extremes to prove what they believe to he true. 

Again, page 12, the writer says that Dr. Clarke said, 
" This perfection is the restoration of man to a state of 
holiness, from which he fell, by creating him anew, in 
Christ Jesus, and restoring to him that image and like- 
ness of God which he lost. A higher meaning it cannot 
have, a lower meaning it must not have. 

I would think him to be correct. And does it not take 
place through Regeneration ? Then, are not his views in 
accordance with John Wesley's, where he defines Regen- 
eration to be that change that takes place in the soul when 
God brings it out of a state of sin and death to life, after 
the image of Him who created him. 

This from Mattison, thus : "I am not sure that any of 
the Apostles, or Wesley, &c, ever publicly professed 
Entire Sanctification ; they seem to have thought it bet- 
ter to let their works indicate the amount of grace." (H. 
M. p. 9.) 

The writer says, we cannot tell what Mr. M. may 
mean by a public profession ; if by it he means that they 
never professed to be saved from sin ; that, it seems is 
settled beyond controversy, that the apostles made such 
profession, and it does seem that he who denies it must 
read the Bible with particular reference to sustaining a 
cherished dogma. 

That with such passages as these St. Paul makes this 
profession : " the law of the spirit of life in Christ Jesus, 
hath made me free from the law of sin and death/' &c. 

That with these Scriptures before him, Mr. Mattison 
is not sure that any of the apostles ever publicly pro- 
fessed Entire Sanctification ; how could they have done 



THOUGHTS ON VARIOUS SUBJECTS. 



103 



it more explicitly? Strange, indeed ! how thus by say- 
ing, I am entirely sanctified, and I cannot see why we 
are not satisfied to make use of scriptural words, why 
then not make use of the words, being made free from sin, 
&c, and not force upon one to confess Entire Sanctifica- 
tion, words never used by the apostles? I say, why not 
stick close to scriptural words, and not be so doubtful of 
a brother's motive, when he is trying to come at the 
truth. 

Yet, when the Apostle made use of this profession, 
the law of the spirit of life in Christ Jesus hath made 
me free from the law of sin and death, this is, as I under- 
stand it, took place when he was converted, twenty years 
before, and was filled with the Holy Ghost, and now, 
(chap. 8,) to prove to those Jews the more excellent way, 
that the law made nothing perfect, but the bringing in a 
better hope did ; he had tried the law and found it to be 
weak, and to prove the great excellency of the Gospel, he 
says : " for the law of the spirit of life in Christ Jesus, 
hath made me free from the law of sin and death, for 
what the law could not do, in that it was weak through 
the flesh, God sending his own Son in the likeness of 
sinful flesh, and for sin, condemned sin in the flesh," &c. 

This passage, some may understand it as proving a 
difference between Justification and that of Sanctifica- 
tion, whereas, the Apostle, it would appear, was only 
demonstrating, as in his other epistles, the insufficiency 
of the law in opposition to the gospel, that by the law 
was the knowledge of sin, by the gospel is the cure. 

(Page 47.) If the disciples were Christians before the 
day of Pentecost, they were not in possession of the grace 
for which we contend, nor were they before what they 



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THOUGHTS ON VARIOUS SUBJECTS. 



were after the pentecostal shower ; that they were Chris- 
tians before the day of Pentecost, is evident, &c. Christ 
had breathed on thern, and they had received in part, at 
least, the Holy Ghost, &c. Still, the writer says, they 
were not fully sanctified. 

Follow them through their three years ministry with 
Christ. We hear him chiding them for their unbelief, 
worldly spirit, &c. He prays for their sanctifieation. 

I believe those disciples, as stated by the writer, were 
not in possession of the grace which they after received. 
Yet, I would think the apostles were sanctified before. 
(See John, 15.) "Now ye are clean, through the word 
which I have spoken unto you.''' I would suppose they 
were sanctified, if clean, (chap. IT.) "Sanctify them 
through thy word, thy word is truth.'"' Did not the 
apostles need a continual sanctifieation before as well 
as after the Pentecost, and did not David, John the 
Baptist, and others, need it also ; but were they what 
these are, since the Holy Ghost was given and received. 
Otherwise, what did our Lord mean when he said " there 
hath not arisen a greater than John the Baptist, not- 
withstanding, he that is least in the kingdom of heaven 
is greater than he." 

Again, (John 16: 17,) "Nevertheless, I tell you the 
truth, it is expedient for you that I go away, for if I go 
not away the Comforter will not come unto you, but if I 
depart I will send him unto you." 

Again; (John 20: 22.) "When he had said this, he 
breathed on them, and said unto them : receive ye the 
Holy Ghost/' 

(John 14 : 26.) "But the Comforter, which is the 
Holy Ghost, whom the Father will send in my name, he 



THOUGHTS ON VARIOUS SUBJECTS. 



105 



shall teach you all tilings, and bring all things to your 
remembrance, whatsoever I have said unto you." 

Again, saith St. Peter, "blessed be the God and 
Father of our Lord Jesus Christ, which according to his 
abundant mercy, hath begotten us again to the lively 
hope by the resurrection of Jesus Christ from the dead." 

Again, did not St. Peter receive the Holy Ghost on the 
day of Pentecost ; was he not then sanctified ? 

Again, (Acts 4 : 31.) "When they had prayed, the 
place was shaken where they were assembled, and they 
were all filled with the Holy Ghost." 

Again, (Acts 10.) "Were not those heathens with 
Cornelius sanctified, when they received the Holy Ghost," 
says St. Peter, as well as we. 

Then how many times was Peter sanctified after this I 
know not, only that he needed it unto the end like others, 
it is said that Christ had to chide with his disciples 
because of their unbelief. 

Yet did not Peter ten years after this greatly err. Gal. 
2, says the Apostle, but when Peter was come to Antioch, 
I withstood him to the face, because he was to be blamed, 
for before that certain came from James, he did eat with 
the Gentiles, but when they were come he withdrew and 
separated himself, fearing them which were of the circum- 
cision, and that the other Jews dissembled likewise, inso- 
much, that Barnabas also was carried away with their dis- 
simulation, &c. Then as it would appear with the great 
privilege and the advantage the Christians now have over 
that of John the Baptist, there are but few that live as 
holy as he did, John proved that Christ was come, and 
among them, the Apostles proved that Christ was risen 
from the dead. 



106 



THOUGHTS OX VARIOUS SUBJECTS, 



Then what was John the Baptist, or all the prophets, 
if Christ had not risen from the dead, as saith the Apostle, 
(Cor. 15,) ;i If Christ he not risen, then is our preaching 
vain, and our faith is also vain, then they also which are 
fallen asleep in Christ are perished, but now is Christ 
risen from the dead and become the first fruits of them 
that slept." 

Thus it would appear, that when Christ expired on the 
cross, the vail that separated the holy from the holiest of 
all, was rent in twain from top to bottom, all may now enter 
into the holiest by the blood of Jesus by a new and living 
way through the vail, that is to say, his flesh. Page 47, 
the writer says, if the disciples were Christians before the 
day of Pentecost, they were not in possession of the grace 
for which we contend, nor were they before what they 
were after the pentecostal shower. 

This I admit, yet was not the Holy Ghost on the day 
of Pentecost offered in common to all, even to those 
mockers who said, £> ' these men are full of new wine, but 
Peter expounded it unto them saying, these are not 
drunken as ye suppose,'' - but this is that which was spoken 
by the prophet Joel, and it shall come to pass in the last 
days (saith Grod) I will pour out my spirit upon all flesh ; 
therefore, let all the house of Israel know assuredly, that 
God hath made that same Jesus whom ye have crucified, 
both Lord and Christ ; now when they heard this, they 
were pricked in their hearts, and said unto Peter and the 
rest of the apostles, men and brethren what shall we do '? 

Then Peter said unto them, repent and be baptized 
every one of you in the name of Jesus Christ, for the 
remission of sins, and ye shall receive the gift of the Holy 
Ghost, for the promise is to you and to your children, and 



THOUGHTS ON VARIOUS SUBJECTS, 



107 



to call that are afar off, then they that gladly received 
his word were baptized, (John 7: 38) thus saith our Lord, 
"he that believeth on me as the Scriptures hath said, out 
of his belly shall flow rivers of living water," but this 
spake he of the Spirit, which they that believe on him 
should receive, for the Holy Ghost was not yet given, 
because that Jesus was not yet glorified. 

Does not this also prove that the apostles were not then 
what they were after the Holy Ghost was given, but that 
after the Holy Ghost was given that all alike might 
receive a full salvation when they believe. Then is it not 
plain, that the gift of the Holy Ghost was offered to all, 
saint and sinner, after the Huly Ghost was given ; does 
not this prove the great excellency of the Gospel over that 
of the law, as the law could not make the comers there- 
unto perfect, the law pointed out death to the sinner, the 
Gospel brings life to the believer. 

Page 160 the writer says, " Paul urges his brethren to 
draw near with a true heart, in full assurance of faith, 
that they may receive that complete redemption furnished 
by our great High Priest. Then as the writer must have 
taken those words from Hebrews 10: 22, I would here 
state, and the reader can take notice the last clause thus 
that they may receive that complete redemption, is not 
the words of the Apostle the Apostle said, having our 
hearts sprinkled from an evil conscience, &c, which con- 
veys a widely different meaning from that given by the 
writer, thus that they may receive, the Apostle must have 
been right when he said having received, and this would 
be also in accordance with his doctrine, in his proving 
the great excellency, and the difference between the law 



108 



THOUGHTS ON VARIOUS SUBJECTS. 



and the Gospel, and not between that of a justified and 
sanctified state. 

Here then I would not impugn any one's motives, but 
only to show how natural it is for us to go to extremes, to 
support an imbibed principle or creed, to prove what we 
believe to be true. Then, should we not stick close to the 
Scriptures, lest when we are accusing others of reading 
the Bible to support a cherished dogma, we may be in the 
same error. The writer says, Paul never heard of a 
growth in grace as a condition of Entire Sanctification. 
Here I think he did not, and might not ever have heard 
of the words Entire Sanctification, yet he knew the sanc- 
tification of the spirit, was the best means for a growth in 
grace. 

The Rev. Mattison being a close follower of John Wes- 
ley, like our brother here, but not so favorable to confes- 
sion, (Page 237,) the writer gave a piece from a minister, 
who arose before the stand at a .camp-meeting, thus : " I 
wish to give in a testimony, which I desire every one to 
hear and publish, i. e. that on the ground, you heard a 
minister profess to be wholly sanctified ; yes, God has 
wholly sanctified my soul," &c. 

The writer says, these were the truthful utterances of 
a heart filled with the love of God, and had the minister 
only substituted for wholly sanctified, the term Conver- 
sion or Regeneration, it would have been entirely unob- 
jectionable. 

Here I do not admit that it would be unobjectionable 
with our brethren, that when one receives a subsequent, 
great blessing, that they should say it was Conversion or 
Regeneration, but rather that they should say, they have 
received a great blessing ; call it what you please, other- 



THOUGHTS ON VARIOUS SUBJECTS. 



109 



wise every time one got happy in Christ Jesus, they 
might call it a new conversion, whereas it is only a 
renewal of the spirit for the growth of the soul. 

As to myself, I have often thought I would like to 
receive such a powerful blessing, being overflowed 
with joy, such as I have seen in others ; and it may be 
asked, if I were to receive such a great blessing, would I 
make a public profession that I was entirely sanctified, or 
that I was holy or perfect. 

Here, I would say, let me get a great extraordinary 
blessing — first, then, if I should be convinced, either by 
an audible voice, or an inward impression, in stronger 
language than that of the Scriptures, as I must search 
the Scriptures, prove all things, hold fast that which is 
good, to the law and the testimony for ever. Yet I must 
say I would read the Scriptures and weigh the matter 
well before I would publicly confess that I was entirely 
sanctified, lest the Master might see some failing in me, 
that I did not discern, yea, my brethren might see in me 
failings that I did not, and doubt my being legally per- 
fect, or that I lived in all things according to such pro- 
fession. The Apostle did not think his conscience not 
condemning him, was sufficient justification for him to 
say, I am already perfect, as though the Lord might see 
failings in him, that he had not perceived, therefore he 
says, (Cor. 4.) " Judge nothing before the time, until 
the Lord come, who both will bring to light the hidden 
things of darkness, and will make manifest the counsels 
of the heart, then shall every man have praise of God." 

I say again, I have often thought I would like to 
receive such a great blessing, be filled with joy, such as 
I have seen in others, in olden times, when two men 



110 



THOUGHTS ON VARIOUS SUBJECTS. 



could not hold them, and as it would appear nothing but 
an overruling hand saved their limbs. Now I am not 
writing from any high experience of my own. but rather 
from Scripture, and what I have seen in others when con- 
verted, whether there was sin left in the heart or not, it 
was so covered with a flood of peace, they could neither 
feel nor see it. I have seen many such, and I believe 
there were many more of them fifty years ago, than we 
have now. 

Again, I would ask, may not this what is now called a 
merely justified state, be so lowered to exalt, or set forth 
a sanctified state ? this should not be. 

Then should not our people search and see if this 
merely justified state, so called, is a safe state or not, 
because, if Sanctification is singled out as a distinct state, 
above or beyond Justification, and not necessary for final 
salvation, we may perceive what a large portion of our 
people content themselves in that lower degree, which is 
called a merely justified state, and it may be that there 
are many so deceiving their own souls, just depending on 
the witness, that they were once justified through faith, 
and not aware that they are not now living in a justified 
state, because, to live in a justified state, is to live holy. 
Such may be ready to die, if not already spiritually dead. 

WHAT IS A CHRISTIAN? 

Buck says a Christian is by Dr. Johnson defined a pro- 
fessor of the religion of Christ, but in reality, a Christian 
is more than a professor of Christianity, he is one who 
imbibes the spirit, participates in the grace, and is obe- 
dient to the will of Christ, &c. 



THOUGHTS ON VARIOUS SUBJECTS. 



Ill 



Then, was Saul of Tarsus a Christian, when full of zeal 
and touching the righteousness which is in the law, 
blameless, &c, no ! he was a persecutor of the Christians. 

Again, was Cornelius a Christian, a devout man. one 
that feared God with all his house, which gave much 
alms to the people, and prayed to God all-way, Acts 10 ; 
he loved God, he was ever in the spirit of prayer, and 
often in the act. What an excellent character is this, 
and yet he was a Gentile, he was what a Jew would 
repute common and unclean ; he was not circumcised, he 
was thought to be called a proselyte of the gate, though 
not a proselyte of justice, because he had not entered into 
the bond of the covenant by circumcision, yet was he not 
then a true Christian. I think not, (verse 44) while Peter 
yet spoke these words, the Holy Ghost fell on all them 
which heard the word, then when Cornelius received the 
Holy Ghost, was he not a Christian, sanctified soul and 
spirit, I think he was. 

Again, I would ask ; was John Wesley a true Christian 
when he came to America, when living ten years under 
law of good works, that he was sanctified and holy and 
blameless according to outward works, I do not doubt ; 
but was he a true Christian, hear him speak for himself; 
(Vol. 3, p. 72,) in this refined way, I dragged on heavily 
until the time of leaving England on ship board, where 
it pleased God, of his free mercy, to give me twenty-six 
of the Moravian brethren for companions, who endeavored 
to show me a more excellent way, but I understood it not 
at first, I was too learned, so that it seemed foolishness to 
me, trusting still in that righteousness, whereby no flesh 
can be justified. 



112 



THOUGHTS ON VARIOUS SUBJECTS." 



Page 73, he says, during this whole struggle between 
nature and grace, which had now continued above ten 
years, I had, he says, many sensible comforts, which are 
indeed no other than anticipation of the life of faith, but 
I was still under the law, not under grace ; the state most 
who are called Christians are content to live and die in, 
(they are content to live in that state, but to die in that 
state I doubt.) 

Page 74, he said, while one was describing the change 
which God works in the heart through faith in Christ, I 
fetl my heart strangely warmed, I felt I did trust in 
Christ alone for salvation, and assurance was given me 
that he had taken away my sins, even mine, and saved 
me from the law of sin and death. 

Here I would say, Wesley could not have meant out- 
ward sin, because he had been living blameless, according 
to outward works, then he could not have meant a part 
only of the inbred sin, but the whole. Then although 
before this, he might be only called a proselyte of tire gate, 
he was not a true Christian, because he had not complied 
with the terms of the Gospel, which is through faith alone 
in Christ Jesus, but now, after accepting the more excel- 
lent way through faith in Christ alone, and was made 
free from sin, he like Cornelius and St. Paul, became a 
true Christian, sanctified and prepared unto every good 
work. 

The name Christian occurs only in three places in the 
New Testament. The disciples were first called Chris- 
tians in Antioch, (Acts, 11 : 26.) Before this they were 
called disciples, believers, saints, or the Church ; yet, the 
name must have come from Christ — Christians. Then, 
does not a true Christian consist, not only in the name, 



THOUGHTS OX VARIOUS SUBJECTS. 



113 



but in being buried and walking with Christ in newness 
of life ? As said by St. Peter, " Blessed be the God and 
the Father of our Lord Jesus Christ, which according to 
his abundant mercy, hath begotten us again unto a lively 
hope by the resurrection of Jesus Christ from the dead." 

Then, it may be inquired, what did St. Peter mean 
when he said he hath begotten us again unto a lively hope 
by the resurrection of Christ from the dead, as there is 
nothing said of Cornelius, or St. Paul being begotten 
again. Would it not imply that all the disciples in com- 
mon were begotten again after our Lord was risen from 
the dead and the Holy Ghost was given ? Thus said our 
Lord, "I will pray the Father and he shall give you 
another Comforter, that he may abide with you forever.'' 
Then, since the Holy Ghost appeared, can there be any 
need of one to be begotten again, alter once being born of 
God, except he fall from grace ? 

Again, Wesley said, (vol. 6, page 496,) ci When does 
inward Sanctification begin ?" 

Answer : In the moment a man is justified, (yet sin 
remains in him : yea, the seed of all sin, till he is sanc- 
tified throughout,) from that time a believer gradually 
dies to sin and grows in grace ; (this would make it a 
gradual Sanctification.) 

The above does not appear to have been the case with 
himself, as it would appear (page 74) he received that 
freedom from sin when he was justified, through faith, in 
Christ ; and if he ever after received a gradual or instan- 
taneous second blessing, called Entire Sanctification, he 
does not mention it as I have seen. Yet he, Wesley, (vol. 
1, 122.) represents a whole body of sin in the justified, 
and that one when justified, can go no further with all 
8 



114 



THOUGHTS ON VARIOUS SUBJECTS. 



the grace given to Justification until it shall please the 
Lord to speak to our hearts again, the second time, " be 
clean," and then only the leprosy is cleansed, the carnal 
mind destroyed, and inbred sin subsists no more. 

Then, as I see no Scripture for this, and as he, (Mr. 
Wesley,) as it would appear, when speaking of the differ- 
ence between a sanctified and a justified state, invariably 
falls into that of Sanctifi cation, and one under the law 
or that of his own good works. As I suppose, Mr. Wes- 
ley could not have understood himself to have been in a 
justified state in those ten years, when such seemed to be 
foolishness to him, trusting still in that righteousness, 
(he says,) whereby no flesh can be saved, struggling 
between nature and grace. 

Here, then, I would state, if it could be proved that 
Wesley, Saul and Cornelius were justified while under a 
law of works, living blameless, as touching the righteous- 
ness, under a law of works, then it would have proved 
that a subsequent blessing was needed of another kind, 
called Sanctifi cation. 

But, as the Apostle said that no man is justified by the 
law in the sight of God, it is evident, for the just shall 
live by faith. So, then, Wesley, Saul, and Cornelius 
were all sanctified on believing, through faith in Christ 
Jesus alone. 

Just like every sinner, rich and poor, high and low, so 
then, there is no salvation but through faith in Christ, 
who accepts the faith of a sinner in the place of previous 
righteousness. He pronounces them just and righteous 
on believing on him who has suffered in their stead and 
become their righteousness. 

Mr. Wesley said, page 73, he was over ten years 



THOUGHTS ON VARIOUS SUBJECTS. 



115 



struggling under the law, not under grace, (the state most 
who are called Christians are content to live and die in.) 

Yet there does appear to be a difference between Wes- 
ley, who was under a law of works, so trained, and those 
who are now called Christians, with scarcely a form, 
although trained and taught by the Methodists and others. 
A more excellent way, that is, through faith in Christ 
alone, they believed and were justified by grace : they 
were called to holiness, yet they have lived unholy, with 
envy, hatred, fraud, and become like other men, and con- 
tenting themselves either in a sleep, or in that they, being 
once justified, they are still in a justified state ; and, if 
never waked up to a renewal, I fear they will perish at 
last. Just notice what a large portion ot professors, who 
have become so faithless that when the holy-brethren 
seem constrained to say, in that of an inoffensive mode of 
speech, they call it a merely justified state, while in reality 
they are not living in any kind of Justification, whereas, 
Wesley, while under the law of works, lived blameless 
touching outward righteousness. 

Mr. Wesley said, (vol. 1 : 49,) no works done before 
justification are good, strictly speaking, yet did he not do 
many good works before he received this change? Was 
not that good in coming to America to convert the Indians? 
Who put it into his heart ? Surely it must come from 
the Father of lights. Can any one think that Satan ever 
put it into his head ? 

A blind man may do some good things, but it is much 
better to have the true sight. Then see the case of Cor- 
nelius, one that feared Grod, gave much alms, was ever 
in the spirit of prayer, was not this good, though not 
acquainted with Christ he believed in G-od. Then reader, 
do you not believe the Lord had his eyes upon John Wes- 



116 



THOUGHTS ON VARIOUS SUBJECTS. 



ley, while he was night and day visiting the sick, clothing 
the naked, and though he did not send him a Peter, called 
Simon, he could send him a Peter called Bohler, who he 
thought God in his mercy had prepared for him, who 
shewed him that new and living way. 

Therefore, having escaped the corruption that is in the 
world, by entering into the holiest, by a new and living 
way, which he hath consecrated for us through the vail, 
that is to say his flesh, we are now called on to live holy, 
for saith the Apostle, (Thes. 4 : 7) for God hath not called 
us unto uncleanness, but unto holiness. 

Chap. 4 : 1, furthermore then, we beseech you brethren, 
and exhort you by the Lord Jesus, that as ye have received 
of us, how ye ought to walk and to please God, so ye 
would abound more and more, (2d) for ye know what 
cummandment we gave you by the Lord Jesus, (3d) for 
this is the will of God, even your sanctification, that ye 
should abstain from fornication ; (6th) that no man 
defraud his brethren in any matter, because the Lord is 
the avenger of all such, &c. 

Some of our brethren, as it would appear, understand 
this sanctification to be a second blessing of a different 
kind from that sanctification of the spirit, which is 
received when the sinner first finds redemption in the 
blood of Christ, is not this an error ? Then having entered 
into life through faith, by his free grace, let me give a 
lew of the commands and examples of Christ and the 
apostles, how we should now go to work, as it has been said, 

Ye different sects, who all declare, 

Lo 1 Christ is here or Christ is there; 
Your stronger proofs divinely give, 

And show us how the Christians live. 



THOUGHTS OX VARIOUS SUBJKCTS. 



117 



Thus (Thes. 4 : 11) that ye study to be quiet and to work 
with your own hands as we command you, (12) that ye 
may walk honestly toward them that are without,, &c. 
(Eph. 4.) I beseech you, that ye walk worthy of the 
vocation, wherewith ye are called, with all lowliness 
and meekness, with long suffering, forbearing one 
another in love ; (verse 21,) if so be, that ye have been 
taught of him, as the truth is in Jesus, (22) that ye put 
off concerning the former conversation, the old man which 
is corrupt, according to the deceitful lusts, (24) and that 
ye put on the new man, which after God is created in 
righteousness and true holiness, (25) wherefore, be ye 
angry and sin not ; let not the sun go down upon your 
wrath, neither give place to the devil, let him that stole, 
steal no more ; "let all bitterness and wrath and clamor 
and evil speaking be put away from you. with all malice, 
(32) and be ye kind one to another, forgiving another, 
even as God for Christ's sake hath forgiven you," (54)' 
neither fllthiness nor foolish talking, nor jesting, this 
jesting was once largely practised among professors. 
(Thes. 5 : 14). " Now we exhort you brethren, warn them 
that are unruly, comfort the feeble-minded, support the 
weak, be patient toward all men, (15) see that none render 
evil for evil unto any man, but ever follow that which is 
good, both among yourselves and to all men, (16) rejoice 
ever more, (17) pray without ceasing, (18) in every thing 
give thanks, for this is the will of God in Christ Jesus, con- 
cerning you, (19) quench not the spirit, (20) despise not 
prophesyings, (21) prove all things, hold fast that which 
is good, (22) abstain from all appearance of evil, (23) and 
the very God of peace sanctify you holy." Then so say I ; 
I pray the God of peace to sanctify me wholly, even me 



118 



THOUGHTS ON VARIOUS SUBJECTS. 



unto the end, and that every professor may contend for 
that faith and sanctiflcation once delivered, then if we live 
holy up to the examples laid down by Christ and the 
Apostles, that we shall no doubt be preserved blameless 
unto the coming of our Lord Jesus Christ. 

Here, then, I would ask the readers and leave it to 
their consideration, what did the Apostles mean by such 
as this : "be ye holy in all manner of conversation fol- 
low peace with all men, and holiness, without which no 
man shall see the Lord." 

Did they mean that the Christian should seek a special 
subsequent blessing called peace, or called holiness ? If 
so, why did they not say so ; and when our Lord said 
Matt. 4, " be ye perfect, even as your Father which is 
in heaven is perfect." 

Did he, our Lord, intend that the Christian was to seek 
a special subsequent blessing, called Perfection, if so, 
why is it never mentioned ? Yet are not all these subse- 
quent blessings, call them special, or whatever you please, 
are they not necessary in the increase of those graces, 
whereby we may keep the body under, with all its mem- 
bers, even the perfecting of the tongue, which nothing 
else can tame ? 

Again, I would say, I sometimes read, or hear one say 
thus, thirty years ago I was converted, with a clear wit- 
ness of being made a child of God, and twenty years ago 
I was sanctified ; this I do not fully understand. If one 
were to tell me, that thirty years ago he was converted, 
but having settled down in unbelief, not lived up to their 
calling, and that it had been twenty years since he 
received a renewal of the Spirit, in which he now stands, 
and having ever stood, he still stands, I would think it 
more consistent with the Scriptures. 



THOUGHTS ON VARIOUS SUBJECTS. 



119 



Again, I read from some, who after receiving this sub- 
sequent special blessing, tell us of their having lived 
man} 7 years under the preaching of those, who never 
preached one sermon on holiness. Their preacher might 
not have enforced it, but I must say I believe a great 
part of the fault is in ourselves, in not hearing and obey- 
ing ; what can the preacher preach from the New Testa- 
ment but holiness ? It begins with the book of the gen- 
erations of Jesus Christ, and ends with " the grace of our 
Lord Jesus Christ be with you all." I look upon it as a 
code of holiness, from beginning to end. 

Then, if the reader has a cold preacher, I would advise 
to go and hear him again, and see if the fault is not in 
part our own, and if he is a hypocrite, he will not tell us 
to defraud our brother : he knows this would not do ; but 
say you, I think the preacher that preaches to us ought 
to have experimental religion. I think so too ; bat if he 
has not, shall we follow his example, or that of our Lord, 
who said, (Matt. 23,) " thus then spake Jesus to the dis- 
ciples, saying, the Scribes and the Pharisees sit in Moses' 
seat ; all therefore whatsoever they bid you observe, that 
observe and do ; but do not ye after their works, for they 
say and do not," &c. 

I would also mention a piece from memory, I once 
read about, as follows : there was a preacher at one of 
the meetings, and while exhorting a lady to seek this 
great blessing, she asked him how he obtained it, and he 
confessed he had never experienced it ; she asked him 
how dare you to be exhorting me, &c. He was run off, 
and said he would never preach again until he obtained 
it. Here, I would ask, did the lady or the preacher do 
right, or should he not have returned to his work, and 
with redoubled seal. 



120 



THOUGHTS ON VARIOUS SUBJECTS. 



" Lay on loads with either hand amain, 
And drive the Trojan o'er the plain." 

See how long Wesley was under the law of works, and 
he asked Peter Bohler if he ought not stop preaching ; he 
told him "no ; do not hide in the earth, the talent God 
hath given you." Bat, said Wesley, "what can I preach." 
He said, "preach faith till you have it, and then, because 
you have it, you will preach faith." 

Again I would state that writers on holiness, &c, do 
not appear to make a proper distinction always between 
those under the law and those under grace, of the gospel, 
or between Sanctification and the growth of the Christian, 
between parity and maturity ; hence, when denning the 
difference between the Sanctified and the Justified, they 
seem invariably to fall upon that between the sinner and 
the justified. Hence it is said, do the Scriptures assume 
a distinction between Regeneration and Entire Sancti- 
fication? Ans. — They do. To sinners, God says, "ye 
must be born again ;" to the regenerate he says, " be ye 
holy, for I am holy." 

Thus the reader may perceive the answer is between 
the sinner and the regenerate, and not between the 
regenerate and the sanctified ; and I do not see how they 
can help it, as there is but the two states, saint and 
sinner, and degrees in both. 

Again I would mention, Wesley in his Plain Account, 
(vol. 6, p. 516.) Ques. — But what Scripture makes men- 
tion of any such thing, or gives any reason to expect it, 
i. e. to be saved from sin ? 

Answer. — That the Scripture we have received, not the 
spirit that is of the world, but the spirit which is of God; 
that we may know the things which are freely given us of 
God. (Cor. 2 : 12.) 



THOUGHTS ON VARIOUS SUBJECTS. 



121 



Now, says he, surely Sanctification is one of the things 
which is freely given us of God, and no possible reason 
can be assigned why this should be excepted when the 
Apostle says, "Pie receives the Spirit for this very end, 
that we may know the things which are thus freely given 
us . " 

The above is all correct, but who denies Sanctification ? 
Any one that will read the chapter will ;see that the 
Apostle was speakiug of the difference between the sinner 
and the justified, and not of any difference between the 
justified and the sanctified. But, says he, the natural 
man (the sinner) receiveth not the things of the Spirit of 
God, for they are foolishness unto him ; neither can he 
know them, because they are spiritually discerned." 

Now, how much plainer could it have been written, 
that the unregenerate do not understand the things of the 
Spirit, but the justified, those that are born of the Spirit, 
have the unction from the Holy One, teaching him all 
things spiritual, and he understands it. 

He (Wesley) says, Is not the same thing implied in 
that well-known Scripture, "the Spirit itself witnesseth 
with our Spirit, that we are the children of God." (Rom. 
8 : 16.) Does he witness this only to those who are chil- 
dren of God in the lowest sense ? Nay, but to those also 
w T ho are such in the highest sense. And does he not wit- 
ness that they are such in the highest sense ? What rea- 
son have we to doubt it ? 

Here, then, I would think we have great reason to doubt 
this : 

1. Because the Spirit to bear witness with our spirits 
that we are his children is enough. 

2. Because there are so many of his children that are 
such in a much higher sense than we are. 



122 



THOUGHTS ON VARIOUS SUBJECTS. 



3. Because one might be too much exalted, and imagine 
this for the want of that light that should show him how 
he stands. 

4. He might neglect looking for a higher state. Dr. 
Peck said in his Central Idea book, page 47, by Christian 
perfection, or Entire Sanctification then, we by no means 
intend any form of completeness beyond which we cannot 
advance. 

Then if one is a child, in the highest senae, how can he 
advance higher ? 

As to myself, so far as my own spirit is concerned, it 
bears witness to the tact that I am not worthy to be called 
a child of God in the lowest sense. 

Now, as I must close on this, having said so much ; 
but I would state I fear there are many of our professors 
deceiving themselves in what some call a merely justified 
state, who may be crying in that day, "Lord! Lord! 
have we not been justified, some twenty, forty years, and 
in thy name done many wonderful works," to whom he 
will say, " I know not from whence ye are ; depart from 
me ye workers of iniquity !" 

Then, is it not the duty of the Christian professor to be 
sure, as near as possible, that they are living in a justified 
state in the eyes of the Great Heart Searcher, who said, 
" Be ye therefore perfect, even as your Father, which is 
in Heaven, is perfect ; but as he which hath called you is 
holy, so be ye holy in all manner of conversation." 

Again, suppose we adopt the notion of some, who 
believe that holiness is not a distinct work from Eegen- 
eration and Justification ; that is, that Sanctification and 
Regeneration and Justification are inseparable. 

The reader will take notice, I do not understand Regen- 



THOUGHTS ON 



VARIOUS SUBJECTS. 



123 



eration to be Justification, &c; they are different words, 
and every word lias its signification; but it does seem to me 
that they are all so closely connected that one cannot exist 
without the other. 

Then, as Regeneration is understood to be the produc- 
tion of spiritual life, then this change, that takes place 
when the soul is brought out of that state of sin, in cre- 
ating the man anew in Christ Jesus, it must be through 
the Sanctification of the spirit and the purging the con- 
science from sin. This I understand, to be called Regen- 
eration. 

Here, then, I do not understand that Sanctification has 
no more to do after bringing the soul to spiritual life, but 
rather a continual application ; yet, when the soul is born 
of God, although but a babe, yet it is whole ; and then it 
may expand or increase, not only in stature, but in grace, 
and in wisdom, and in strength, and also in holiness. 

Justification, as I understand it, is that decision in the 
mind of God. that upon the sinner's complying with the 
terms of the Gospel, that is, in believing, through faith 
in him who died in his stead ; he, the sinner, is absolved 
and restored to that state from which he fell in Adam, 
and accepted by God as just and righteous, for the sake of 
Jesus Christ. And, I would say, it is possible that he 
may continue in that state as long as he lives, yet, but 
few do so live. 

Then, again, it may be asked, suppose every one, when 
justified, was wholly sanctified, made free from sin, would 
there then be any need for those meetings for the promo- 
tion of holiness, the seeking a renewal, or a deeper work 
of grace, and the perfecting ot the saints? 

I would think, just as much so as it now is. 



124 



THOUGHTS ON VARIOUS SUBJECTS 



Suppose, then, every man under the sun were now made 
free from sin, how long would it last? 

As one asked the question, if all the property in the 
world were divided equally among all men. how long 
would it remain so? The one I think just about as long 
as the other. 

Thus, such is our depraved nature while in this sinful, 
corruptible body, that we are at all times in opposition to 
the Spirit ; that on the least decline in duties, faith and 
love, one can, if not asleep, soon begin to feel its work- 
ings ; like the priests' hallowed bread, which David said, 
though it was sanctified this day, it is in a manner com- 
mon. 

Then, while the repentance of one sinner be so great 
that there is'more joy with the angels than over ninety 
and nine just persons who need no repentance ; but take 
notice, what is it all if we do not save them? The great 
work of the Apostles appears to be in perfecting the saints. 

Then, if the father were to find his lost child in the 
dark woods, would he not rejoice more over that one than 
over a dozen safe in their beds ? yet, does he not take the 
same care in keeping them all safe, after being found ? 

The great work, then, for those meetings is in reclaim- 
ing and seeking out the lost sinuer, for what will increase 
the holiness of one so fast as to see a sinner converted, 
when they become so meek and sweet, when so changed 
by grace. 

Yet, what use is it all if they are not saved? As said 
by St. Peter, " it had been better for them not to have 
known the way of righteousness than alter they have 
known it, to turn from the holy commandments delivered 
unto them." 



THOUGHTS ON VARIOUS SUBJECTS. 



125 



I believe the great work is in the perfecting of the 
saints, and the confirming the wavering, a work which 
lias been so much neglected ; and if it should be entirely 
given up, we should soon have but few to hold our prayer 
meetings, to seek out that which is lost. 

REMARKS ON FAITH. 

The Apostle to the Hebrews, has written so plain on 
Faith, thus : " By faith, Moses, when he came to years, 
refused to be called the son of Pharaoh's daughter, choos- 
ing rather to suffer affliction with the people of God, 
than to enjoy the pleasures of sin for a season, esteeming 
the reproach of Christ greater riches than the pleasures 
of Egypt, for he had respect unto the recompense of the 
reward/' 

Then, I would just refer the reader to the Apo? tie to 
the Hebrews, written so plainly of the many £< who were 
tortured with scourging and bonds, and imprisonments, 
stoned, sawn asunder, they wandered about in skeep 
skins, and goat skins, in deserts, mountains and dens, 
and caves of the earth, these all who died in the faith, 
not having received the promises, but having seen them 
afar off, and embraced them, and confessed that they 
were strangers and pilgrims on the earth, for they that 
say such things declare plainly that they seek a country." 

Then, temporally speaking, there may now be those in 
the mines, at hard work, digging up the gold, sustained 
through faith, in the thought of returning to their homes 
to enjoy the same. In this their hopes may be blighted, 
like those who went down in the Central America, gold 
and all. 



126 



THOUGHTS <5N VARIOUS SUBJECTS 



Faith, I understand to be that gift which leads one 
from under nature to that of grace ; hence the sinner on 
conviction, when that change is made plain, and how 
deeply he is fallen in sin, and appointed unto death, and 
that there is no salvation but in the resurrection of Jesus 
Christ from the dead, he believes in the testimony given, 
and through faith, he gladly accepts the conditions of 
free grace, on believing, he receives that change in soul 
and the spirit, and the mind, thus the sinner is brought 
out of that state of sin, to a life of righteousness through 
Christ Jesus, called Regeneration. 

And there is that faith of adherence, which is so much 
neglected, that is for the want of more fidelity, we 
become so faithless in all our dealings with each other, 
while his word requires holiness in acts, words and deeds. 

FULL ASSURANCE OF FAITH. 

I understand this to be, that faith that does not waver, 
or doubt, an implicit confidence in the faithfulness of 
him that has promised that he will do it. Then if one, 
when his vessel is sinking, has full assurance of faith in 
his good boat along side, taking him to shore, should we 
not so much the more, have the full assurance of faith in 
the word of him who never faiieth ; as saith the Apostle, 
u having therefore, boldness to enter into the holiest by 
the blood of Jesus, by a new and living way, which he 
hath consecrated for us through the vail, that is to say, 
his flesh ; let us draw near with a true heart, in full 
assurance of faith, having our hearts sprinkled from an 
evil conscience, and our bodies washed with pure water, 
let us hold fast the profession of our faith without waver- 
ing, for he is faithful that promised." 



TEIOUGHTS ON VARIOUS SUBJECTS. 



127 



REMARKS ON GOOD WORKS. 

First, then, wag not Mr. Wesley living in holiness 
when lie came to America, while under a law of works, 
and blameless as touching the righteous, which is of the 
law ? Yea, but was he justified by grace, through faith 
alone in Christ Jesus. Let him speak for himself : (vol. 
iii. p. 55,) " I went to America to convert the Indians, 
but ! who shall convert me. Who, what is he that 
will deliver me from this evil heart of unbelief, I have a 
fair summer religion. I can talk well, nay, and believe 
myself, while no danger is near, but let death look me in 
the face, and my spirit is troubled ; nor can I say, to die 
is gain." 

Page 61. "All this time," he says, "I conversed 
much with Peter Bohler, but I understood him not, and 
least of all when he said, my frater, my frater, that is, 
my brother, my brother, that philosophy of yours must 
be purged away." 

Page 62. "I found my brother at Oxford, recovering 
from his pleurisy, and with him, Peter Bohler, by whom, 
in the hands of the great God, I was on Sunday, the 5th, 
clearly convinced of unbelief, of the want of that faith 
whereby alone we are saved, with the full Christian sal- 
vation." 

Page 65, he says, I met Peter Bohler once more, I had 
now no objection to what he said of the nature ot faith, 
namely, that it is, to use the words of our Church, a sure 
trust and confidence which a man hath in God, that 
through the merits of Christ his sins are forgiven, and he 
is reconciled to the favor of God, neither could I deny 
either the happiness or holiness which he described as 



128 THOUGHTS ON VARIOUS SUBJECTS. 



fruits of this living faith ; the spirit itself beareth witness 
with our spirit, that we are the children of God, and lie 
that believeth that the witness in himself "fully con- 
vinced me of the former." 

Page 66, but on Sunday, I was beat out of this retreat 
too, by concurring evidence of several living witnesses, 
who testified that God had thus wrought in them, giving 
them in a moment such a faith in the blood of his son, as 
translated them out of darkness into light, out of sin and 
fear into holiness and happiness ; here ended my dis- 
puting, I could now only cry out, "Lord help thou my 
unbelief." He asked Peter Bohler whether he ought not 
to refrain from teaching others, who said, no ! do not hide 
in the earth the talent God hath given you, preach faith 
till you have it, and then because you have it, he then 
spoke clearly of the nature of faith, my brother, he says 
was very angry, and told me I did not know what mis- 
chief I had done by talking thus, and it did please God 
to kindle afire, which I trust shall never be extinguished. 

Page 67, he says, my brother had a long and particular 
conversation with Peter Bohler, and it now pleased God 
to open his eyes so that he also saw clearly what was the 
nature of that one true living faith, whereby alone 
through grace, we are saved. 

Page 72, he (W.) said, " in this refined way of trusting 
to my own works and my own righteousness, (so zealously 
inculcated by the mystic writers,) I dragged on heavily, 
finding no comfort or help therein, till the time of leav- 
ing England. On shipboard, however, I was again active 
in outward works, where it pleased God of his free mercy 
to give me twenty-six of the Moravian brethren for com- 
panions, who endeavored to show me a more excellent 



THOUGHTS ON VARIOUS SUBJECTS. 



129 



way ; but I understood it not at first, I was too learned 
and too wise, so that it seemed foolishness unto me, and 
I continued preaching, and following after and trusting 
in that righteousness, whereby no flesh can be saved.'' 

Page 73, again, I knew not that I was wholly void of 
faith, but only thought I had not enough of it, so that 
when Peter Bohler, whom God prepared for me as soon 
as I came to London affirmed of true faith in Christ, &e. 

Page 74, he, Wesley, said, while one was describing 
the change which G-od works in the heart through faith 
in Christ, I felt my heart strangely warmed, I felt [ did 
trust in Christ, Christ alone for salvation, and an assur- 
ance was given me that he had taken away my sins, even 
mine, and saved me from the law of sin and death. 

Thus it would appear that Mr. Wesley received Justifi- 
cation through faith alone in Christ Jesus, and that it was 
the full Christian salvation by his own confession, not- 
withstanding his opposition to the doctrine, that is 
taught by some, that one when he is justified, that he is 
then made free from sin. Then surely, Wesley could not 
have understood this blessing as above, when made free 
from sin, when changed from under a law of works to that 
of grace. 1 say he could not have understood it to be that 
second blessing he speaks so often about, which he calls 
Entire Sanctification, as he only then received Justifica- 
tion through faith, like others, when regenerated. Yet, 
he does not tell us of any subsequent blessing as such. 
Mr. Wesley generally speaks of Sanctification as being 
instantaneous, yet in (vol. 1, p. 406,) he says, the same 
revelation therefore, which there is between our natural 
birth and our growth, there is also between our new birth 
9 



130 



THOUGHTS ON VARIOUS SUBJECTS. 



and Sanctification, this then would be gradual of 
course. 

This then I would think to be for the want of not having 
made a proper distinction between the birth and growth. 
Sanctiflcation must be an instantaneous work, but the 
growth must be gradual. St. Paul spoke much on faith 
to the unregenerate, to those Jews who were seeking a 
salvation by the works of the law. 

(Rom. 3 : 9,) "for we have before proved both Jew and 
Gentile, that they are all under sin ; (4 : 4) now to him 
that worketh, is the reward not reckoned of grace, but of 
debt, but to him that worketh not, but believeth on him 
that justifleth the ungodly ; his faith is counted for right- 
eousness." 

(Gal. 3 : 10,) he says, " for as many as are of the works 
of the law, are under the curse, for it is written, cursed is 
every one that continueth not in all things which are 
written in the book " of the law to do them, but that no 
man is justified by the law in the sight of God is evident, 
for the just shall live by faith. 

(Rom. 3 : 22,) even the righteousness of God, which is 
by faith of Jesus Christ unto all, and upon all that believe, 
for there is no difference, for all have sinned ; therefore, 
we conclude that a man is justified by faith, without the 
deeds of the law. 

(29.) Is he the God of the Jews only? Is he not also 
of the Gentiles? yea, of the Gentile, also. Then, least 
they should get into Antinomianism, as it would appear, 
the Apostle said, (verse 31,) " clo we then make void the 
law through faith ; God forbid ! Yea, we establish the 
law." 

Here, then, I woujd state, we are not to understand that 



THOUGHTS ON VARIOUS SUBJECTS. 



131 



he justifies the ungodly, not in his sins, hut from his sins ; 
thus, as we are all sinners, sold under sin, and have 
nothing to pay, he accepts the faith of the sinner, instead 
of previous righteousness. Take notice, dear reader, some 
of our judges may justify the wicked for reward, by pro- 
nouncing one innocent, when guilty. Not so with our 
Lord ; he justifies the righteous, and he justifies the sin- 
ner through his faith in Christ Jesus, who suffered and 
died in his stead. 

Again, I would state, I do not fully understand Mr. 
Wesley on that second repentance. 

(Vol. 1, page 122.) First in this sense we are to repent 
after we are justified ; and, till we do so we can go no far- 
ther ; for, till we are sensible of our disease,, it admits of 
no cure ; that those, when justified, still have a convic- 
tion of guilt, a whole body of sin in the heart, a convic- 
tion of their utter helplessness ; that they are no more 
able now of themselves to think one good thought, to speak 
one word, or to do one good work, than before they were \ 
justified ; that they have no kind of strength of their 
own, either to do good or resist evil. They can, it is cer- 
tain, do all these things, but it is not of their own strength, 
it is not from nature, it is the mere gift of God, &c. 

From the above it would appear that he was under the 
belief that one, after receiving that second blessing, i. e., 
sanctified, could do all these things of themselves through 
nature, whereas, all alike are dependent on God. There 
being no difference. In the above, I cannot understand it 
as he did. He must have had his mind on those who 
were under his eyes, who he represents as having a whole 
body of sin still remaining in the heart- and cleaving to 
all their acts, words and deeds ; or to his own state, when 



132 THOUGHTS OX VARIOUS SUBJECTS. 

under a law of works, and not of the words of the Apostle, 
(Acts, 13,) where he says, "but he whom God raised 
again is preached unto you the forgiveness of sins ; and 
by Mm all that believe are justified from all things ; 
from which ye could not be justified by the law of Moses;" 
whereas, it would appear that he (Wesley) was under the 
belief that one, after being made free from sin, could do 
those things of themselves through nature, whereas, all 
alike are dependent on God for every good gift. 

He (W.) continues, (page 121,) <£ If any man is not sat- 
isfied of this ; if any believe that whoever is justified is 
able to remove these sins out of his heart and life, let him 
make the experiment ; let him try, whether by the grace 
he has already received, he can expel pride, self-will or 
inbred sin. In general, let him try whether he can cleanse 
his words and actions from all mixture of evil ; let him 
not be discouraged by one or two experiments, but repeat 
the trial again and again ; and the longer he tries the 
more deeply will he be convinced of his utter helplessness 
in all these respects." For, although we may, by the 
Spirit, mortify the deeds of the body, resist and conquer 
both outward and inward sin, although we may weaken 
our enemies day by day, yet we cannot drive them out by 
all the grace which is given at Justification. Though we 
watch and pray ever so much, we cannot clease our hearts 
or hands till it shall please our Lord to speak the second 
time, "be clean !" Then, only the evil root, the carnal 
mind is destroyed, and inbred sin subsists no more. 

Wesley continues, " But if there be no second instanta- 
neous deliverance after J ustification ; if there be none 
but a gradual work of God, (that there is a gradual work 
none denies,) then we must be content, as well as we can, 



THOUGHTS ON VARIOUS SUBJECTS. 



133 



to remain full of sin till death, deserving punishment, 
and guilty, for it is impossible the guilt or desert of pun- 
ishment should be removed from us as long as this sin 
remains in our hearts and cleaves to our words, actions, 
in rigorous justice, all we think and speak and act con- 
tinually increase it," &c. 

Here, then, 1 must say, I do not view it in the same 
light with that great man, as I see no Scripture for it. 

I cannot believe that God justifies any one in their sins, 
but rather from their sins ; and if any one should sin after 
being freely justified in word, act or deed, which, I regret, 
has been so common among us, I would not say they are 
forsaken, or that they are to go through the same change 
as when they were first converted ; but that they have to 
go at once to their Advocate and confess it, and to seek 
for an instantaneous deliverance, just in the same manner 
as when they were justified, I have not the least doubt, 
and that through faith in him, who will forgive us our sins 
and cleanse us from all unrighteousness. 

Then, how long our Lord will bear with us in the neg- 
lect of obedience to his word is not for me to say ; but he 
does say "straight is the gate and narrow is the way 
which leadeth unto life, and few there be that find it." 

Then, when the sinner enters into this highway of holi- 
ness, being justified by his grace, he is required to live 
holy in obedience to his word ; and if there be not one in 
a thousand that do thus live, it will not change the word 
of Him who calls on no one to do more than he will give 
grace to do. So, then, the smallest babe can obey His 
word, so far as he understands it, and no one, not even 
St. John, himself, could do any more. 

Then, I would say, if one, when brought out of that 



134 



THOUGHTS ON VARIOUS SUBJECTS. 



state of sin and death, through faith in him who died in 
his stead, and restored to a life of righteousness, by 
creating him anew in Christ Jesus, through his grace, I 
say, if they are still in guilt, and can no more hear the 
strict justice of God, now then, before they believed, as 
stated by Wesley, this, he says, pronounces them still 
worthy of death, &c, &c, they still deserve, strictly 
speaking, only damnation of hell, but what they deserve, 
does not come upon them, because they "have an Advo- 
cate with the Father," &c. (W. p. 121.) 

I say, if those when justified, having all their guilty 
fears washed away, through the Atonement, are then in 
guilt deserving so much punishment, who is there that 
ever obtained that state of holiness, that does not stand 
in the same condition, dependent wholly on the great 
Advocate. 

He, Wesley, said, "we may watch and pray ever so 
much, we cannot drive out our enemies, by all the grace 
which is given at Justification, we cannot wholly cleanse 
either our hearts or hands, still it shall please the Lord 
to speak the second time, be clean/' &c. (W. 122.) 

Here, then, we all agree that no one, in any state, 
strictly speaking, can, of himself, cleanse his heart, but 
that Christ must speak the word ; but what saith the 
Apostle, "the word is nigh thee, even in thy mouth, 
and in thy heart, that is, the word of faith which we 
preach/' (Rom. 10.) 

Then, my dear reader, suppose you were to be made as 
free from sin as the blood of Christ could cleanse you, 
do you expect graces to be given at once to last a month 
or all your life-time, while you are refusing the cross, 
sitting down to eat and rising up to play, crying peace ! 



THOUGHTS ON VARIOUS SUBJECTS. 



135 



peace ! while the world, Satan, and your own nature, 
are at war with the spirit, in robbing you of your faith ; 
then, if it is, as it was taught by Wesley, and the Church 
in general, thus, that there is in one when justified, a 
whole body of sin in the heart, which cleaves to our 
words, acts and deeds, and cannot be resisted, nor can 
they speak one good word, &c, then what more does 
Satan want than this ? 

But there is a clause added : they can do these things, 
but it is not from nature, it is the mere gift of God, then 
when justified they have the grace of God on their side, 
and can do all things. What more is wanting? 

Again, as in the case of President Mahan, the old 
disciples told him of the sin that still remained in his 
heart, that would make him cry out like the old Paul, so 
he believing in them, and lowered down until he become 
a little like them, and wretched, &c. And as it would 
appear to me, that our people have accepted this belief, 
and that it is the practice of nearly all I have much 
dealing with, such is the love of the world, even in those 
after being justified. I read in a Christian paper, where 
it was stated thus : where are the tens of thousands con- 
verted that there had been seventy-five thousand dropped 
in the one last year. This I give from memory. 

Yet, it would appear that Mr. Wesley allowed all this 
sin to remain in the heart, yet no condemnation for it is 
certain, he says, " there is no condemnation to them that 
are in Christ Jesus, who walk not after the flesh, but, 
after the spirit. ' ' He says, if both our lives and hearts are 
thus unclean, there is a kind of guilt which we are con- 
tracting every moment, which exposes us to fresh con- 
demnation, but that he ever lives above, for me to inter- 
cede. 



136 



THOUGHTS OX VARIOUS SUBJECTS. 



But we should take notice, that when sin cleaves to our 
words, acts and deeds, we are then walking after the 
flesh, and not alter the spirit : surely there must he con- 
demnation in a Christian when he sins. 

But, about the great Advocate with the Father, which 
I so much need, yet what advantage or profit is there in 
this great Advocate to the Christian, any more than to 
the sinner, if when we sin we do not go at once, and 
confess our sin, seeking a renewal, and presenting our 
bodies a living sacrifice, holy and acceptable unto God, 
which is our reasonable service. 

Then, dear reader, do you think this guilt, this deserv- 
ing of punishment ; is the fruits of any imperfection in your 
justification when you were justified through the blood of 
him, who was made to be sin for us, who knew no sin, 
who suffered the penalty due for sin, in our stead, that 
we might be made the righteousness of God in him ; or 
do you believe, or is it not plain that this sin in the 
heart, and that cleaves to our acts, words and deeds, and 
the guilt is all the fruit of the neglect of personal holi- 
ness on our own part, and that of walking worthy of 
the vocation wherewith we are called ? 

Then, it may be inquired, how is this ? it is said, we 
may watch and pray ever so much, we cannot drive out 
our enemies by all the grace which is given at Justifica- 
tion, till it shall please the Lord to speak to our hearts 
again, to speak the second time, be clean, &c. Here, 
then I would ask. is not our Lord always ready to speak ? 
how is it then, that we may watch and pray ever so 
much, and the sin is not removed? 

Does not St. James tell us, thus : "Ye fight and war, 
yet have not : ye ask, and receive not, because ye ask 
amiss, that ye may consume it upon your lusts." 



THOUGHTS ON VARIOUS SUBJECTS. 



137 



Chap. 4 : 5, said he, " Do you think that the Scripture 
saith in vain, the spirit that dwelleth in us lusteth to 
envy." 

6. But he giveth more grace, wherefore he saith, God 
resisteth the proud ; but giveth grace to the humble. 

7. Submit yourselves therefore to God, resist the devil, 
and he will flee from you. 

8. Draw nigh to God, and he will draw nigh to you, 
cleanse your hands ye sinners, and purify your hearts ye 
double minded. 

And it would appear, that a very large portion of profess- 
ing Christians, who were once justified through faith, and 
although many of them received an abundance of grace, 
they still needed an increase of grace, .suffering grace, 
enduring grace, day by day, which we have neglected, and 
settled down into that lower state, which has been, and now 
is so common among men. Thus : Jesting, foolish talking, 
and when men that will not bring suits at law, write to 
us that our note is out of date, we tell them that nothing 
goes out of date with us, and that is all they get, and 
under my observation, it is seldom indeed, that one loans 
us money on a three years mortgage, that ever gets it 
back without a law suit, thus even when one fails in his 
business, after having learned experience and prudence, 
on other people's money, it was advocated publicly in the 
Christian Advocate, that should they get clear, through 
the bankrupt law, and then became rich, that they were 
not morally bound to look after their creditors, &c. Thus 
some have their failing in one thing, and some in another, 
in the gratifying of self, so much so, that there are many 
that will not even own the sin, much less to go to their 
Advocate to confess it, and thus I believe a large portion of 



138 



THOUGHTS ON VARIOUS SUBJECTS. 



professors sin so often, and not being ready to give them 
up, and I fear lose the benefit of the great Advocate and 
perish at last. 

Then dear reader, this is now the last day in the year 
1871, let us renew our covenant for another year, that 
we will live holy, and follow Christ in all his examples. 

Then as saith St. Peter 2 : 14, having escaped the cor- 
ruption that is in the world through lust ; and given all 
diligence, add to your faith, virtue ; and to virtue, knowl- 
edge ; and to knowledge, temperance ; and to temperance, 
patience, &c. 

8. For if these things be in you, and abound, they 
make you that ye shall neither be barren nor unfruitful 
in the knowledge of our Lord Jesus Christ. 

10. Wherefore the rather brethren, give diligence to 
make your calling and election sure, for if ye do these 
things ye shall never fall. 

9. But he that lacketh these things is blind, and cannot 
see afar off, and hath forgotten that he was once purged 
from his old sins. 

Chap. 2 : 20, for it, after they have escaped the pollu- 
tions of the world, through the knowledge of the Lord 
and Saviour Jesus Christ, they are again entangled 
therein, and overcame, the latter end is worse with them 
than the beginning. 

21. For it had been better for them not to have known 
the way of righteousness, than after they have known it, 
to turn from the holy commandment delivered unto them. 

22. But it happened unto them according to the true 
proverb, the dog is turned to his own vomit again, and 
the sow that was washed to her wallowing in the mire. 

Here we can perceive the backslider's door, and many 



THOUGHTS ON VARIOUS SUBJECTS. 



139 



go out thereat, whereas, those that attend continually in 
good works, attending always to their duties and in every- 
thing by prayer, and supplication, with thanksgiving 
let the request be made known unto God, and the peace 
of God, which passeth all understanding, shall keep their 
hearts and minds through Christ Jesus. (Phil. 4: 7.) 

We see here that those who go to work and live up to 
their calling never fall, after being justified by his grace. 

I would here give a few questions by J. A. Wood and 
others : 

1. (W. page 15.) Do the Scriptures assume a dis- 
tinction between Regeneration and Entire Sanctiflcation ? 
They do, to sinners God says, ye must be born again ; to 
the regenerate he says, " be ye holy, for I am holy." 

Reply. — Here we may perceive the distinction is not 
made between the regenerate and the sanctified, but 
between the sinner and the sanctified. To sinners God 
says, "ye must be born again," and to the sanctified, he 
says, "be ye holy, for I am holy." 

Page 17 , Wesley says, Sanctiflcation begins the moment 
a man is justified, yet sin remains in him, yea the seed of 
all sin, till he is sanctified. 

Reply. — Here I would ask, if Regeneration itself is 
produced through the sanctiflcation of the spirit, and the 
sprinkling of the blood Jesus Christ, how can one be 
made free from sin, or enter into spiritual life except 
through Sanctiflcation? 

Again, it has been asked, will you have the babe a per- 
fect man before it can crawl , will you have a noon as soon 
as the sun rises above the hills ? 

Reply. — We should make a proper distinction between 
purity and growth. 



140 



THOUGHTS ON VARIOUS SUBJECTS. 



Yes, I would have the babe a perfect man as soon as it 
can crawl, if there were nothing deficient (not a grown 
man) I would not have a noon as soon as the sun rises 
above the hills, that would be out of the nature of things, 
but I would have it as pure, and according to Wesley's 
views, it will be instantaneous when it comes, (but gradual 
till it come.) 

Again, it is asked, does this distinction harmonise with 
Christian experience ? 

It does, all Christians profess to be and really are 
regenerated, while but few profess to be sanctified. 

In this, I would ask, how can they profess to be sanc- 
tified ? Even if they were, how would they know it ? Sup- 
pose the sinner, when he gets so powerfully converted, 
born of the spirit, sanctified, does not their minister tell 
them that it is Justification, and so he is justified? Also, 
Mr. Wood, in his nine years' ministry, had hundreds con- 
verted under his preaching, yet not one confessed Entire 
Sanctification. How could they confess Entire Sanctifi- 
cation ? If they had searched the Bible they could not 
have found the words there. If they had told their 
preacher that they were entirely sanctified, what would 
he have thought of it ? As he did not know what it was, 
he did not like to hear this holiness-blessing spoken of at 
that time. 

Again, it is argued that holiness is attainable, from the 
fact that it is taught in the Bible as having been expe- 
rienced thus ; and such were some of you ; but ye are 
washed ; but ye are sanctified. 

Here, I would state, those words we find in Corinthians, 
6 : 10. The Apostle, as speaking of sinners, thieves and 
drunkards, when they were in their unregenerate state, 
said, c( and such were some of you." 



THOUGHTS ON VARIOUS SUBJECTS. 141 

(Verse 11.) "But now ye are washed, but now ye are 
sanctified, but now ye are justified in the name of the 
Lord Jesus, by the spirit of our God." 

Thus it would appear from these words, that the Apostle 
himself understood them to be sanctified and called to holi- 
ness ; be ye holy, be ye perfect, perfecting holiness, live 
in it. 

Again, it is said, we argue that holiness is attainable, 
from the fact that God has made provisions in the Gospel 
for it, for what the law could not do, in that it was weak 
through the flesh, God sending his own Son in the like- 
ness of sinful flesh, and for sin, condemned sin in the 
flesh, that the righteousness of the law might be fulfilled 
in us, who walk not after the flesh, but after the Spirit. 

Reply. — In this and other places, some may be under 
the impression that the Apostle was speaking of a differ- 
ence between Sanctihcation, and that of Justification, but 
in this place, as well as in (Hebrews 10: 19,) "having 
therefore brethren, boldness to enter into the holiest by 
the blood of Jesus, by a new and living way, which he 
hath consecrated for us, through the vail, that is to say 
his flesh." 

Here the Apostle was demonstrating the insufficiency 
of the law, in opposition to the Gospel, for the law made 
nothing perfect, but the bringing in of a better hope did, 
that the law though spiritual, just and good, it was weak in 
one thing, it could not give life nor take away the sin, 
the Apostle seems to have been proving to those Jews, 
the great excellency of the Gospel over that of the law, 
and not as some may suppose between a justified and 
a sanctified state. (Heb. 10 : 8,) therefore says the Apos- 
tle : In burnt offerings and sacrifices for sin thou hadst 



142 



THOUGHTS ON VARIOUS SUBJECTS. 



no pleasure, then said he, lo ! I come to do thy will, ! 
God, he taketh away the first, that he may establish the 
second, by which will, we are sanctified through the 
offering of the body of Jesus Christ, once for all. 

(10 : 16.) For saith the Apostles this is the covenant, 
that I will make with them, after those days saith the 
Lord, I will put my laws into their hearts and in their 
minds will I write them, for I will be merciful to their 
unrighteousness, and their sins and iniquities, will I 
remember no more. 

(10 : 19.) Having therefore brethren, boldness to enter 
into the holiest, by the blood of Jesus, by a new and 
living way, which he hath consecrated for us, through 
the vail, that is to say his flesh. 

Once was the time, when there was a vail that separated 
the holy from the holiest, but when Christ expired on the 
cross, the vail was rent in twain, from top to bottom, so 
that every sinner may enter at once into the holiest, so 
that Jew and Greek, saint and sinner, may with boldness 
enter into the holiest by the blood of Jesus, by a new and 
living way, which he hath consecrated for us, through 
the vail ; that is to say his flesh. 

Again, it is said, why need we seek holiness if we can 
die safe in a justified state ? 

An able writer says, those cases in which justified per- 
sons would die safe are those in which there has not been 
time to advance to this higher state. 

Here, I would think, this able writer was lame in this 
one thing, i. e., have not had time enough. How long 
time does one want to put away his sins ? Only to get 
his own consent to lay aside every weight ; believe on the 
Lord and thou shalt be saved ; and there is not another 



THOUGHTS ON VARIOUS SUBJECTS. 



143 



day belongs to us ; and whatever is necessary for us to-day 
to enter heaven we should have now ; he cometh as a thief 
in the night ; some people have more time than they know 
what to do with ; the Master says now, the sinner may 
say there is time enough yet, until it is all gone. 

Now, my dear reader, can we expect to die in a justified 
or sanctified state, except we live holy ? We must expect 
to die in whatever state we live, as we have not the promise 
of one day ; we are called upon to forsake our sins, be- 
lieve on the Lord Jesus Christ, and thou shalt be saved. 
Saved from what ? From our sins — all that are past. 
But we have not one promise to be saved to-morrow ; to- 
morrow is not ours. 

I must contend, then, that if I were allowed the ex- 
pression, that the Lord does a cash business. It is now 
with him ; and to think the conditions are so plain, all 
free grace, believe on the Lord and thou shalt be saved. 
But the sinner may say, how can these things be ; I have 
been a great sinner, I must wait, weep and struggle a 
long time. But our Lord did not say so ; we must take 
his word alone. Believe on the Lord and thou shalt be 
saved. 

I will give the reader some questions and answers from 
our beloved J. A. Wood, and the reader must draw his 
own conclusions, page 258, from the 1st to the 10th 
article, thus : 

. Is the idea that believers are entirely sanctified when 
they are justified and converted, attended with diffi- 
culties ? 

It is : and the following are some of them — 
1. If Salification is complete in Justification, then 
every man who enjoys religion, is sanctified. 



144 



THOUGHTS ON VARIOUS SUBJECTS. 



Ans. I would think, if Sanctification is the production 
of spiritual life in regenerating the soul, out of that 
state of sin and death, in restoring the man to a state 
from which he fell, by creating him anew in Christ Jesus, 
that he was then sanctified. 

2. If Sanctification is complete at conversion, then 
every Christian to be truthful, should profess Entire 
Sanctification ? 

Ans. Here I would say, I do not see in Scripture, 
where any one is called on to confess Entire Sanctifica- 
tion. 

3. If all who are converted are entirely sanctified, 
then all the directions in the Word of God to seek Holi- 
ness, Sanctification, and Perfect Love, are given exclu- 
sively to sinners. 

Ans. In this, I would ask, though it may appear 
strange to the reader, is there any Scripture or directions 
in the Word of G-od, for a Christian to seek Holiness or 
Perfect Love? 1 will agree that one should seek, or 
accept whatever they know they so much need. 

4. If Sanctification is complete in Justification, then 
converts are not to seek for any further cleansing? 

Ans. Do indeed, the Sanctified need no further cleans- 
ing ; do not they still need the cleansing blood, in keep- 
ing them what they are, and for the growth in grace, 
and our unavoidable failings, which we may not observe, 
the Lord can see them. 

5. If Sanctification is complete in Justification, min- 
isters have no right to urge Christians to go on to perfec- 
tion, or to seek holiness, or to cleanse themselves from 
all filthiness of the flesh and spirit, perfecting holiness in 
the fear of God ? 



THOUGHTS ON VARIOUS SUBJECTS. 



145 



Ans. Ministers should certainly urge the Christian to 
go on to perfection, and go on with them ; if ministers 
were to be more perfect themselves, we might hear more 
from the pulpit about going on to perfection. 

6. If Justification and Entire Sanctiflcation are insep- 
arable, all who feel the fruits of the flesh are in a state of 
condemnation. 

Ans. The Apostle said, "there is therefore now no con- 
demnation to them which are in Christ Jesus, who walk 
not after the flesh, but after the spirit." I do not under- 
stand that the feeling the rising of the old nature some- 
times, to be a sin, nor any condemnation, provided we 
mortify the members, and keep the body under the con- 
trol of a sanctified spirit. Then, as we are all by nature, 
sold under sin, and although the Christian be sanctified, 
redeemed and now under grace, it will be a life time war, 
in keeping the body under, with all its members, and at 
all times, and no unsanctified soul can do it, and they 
only by keeping their armor on. 

7. If a state of Entire Sanctiflcation is consistent with 
the struggle of pride, unbelief, impatience, jealousy and 
anger, the common experience of newly justified believ- 
ers, must we not infer, that these must go with us to 
heaven, as it must be admitted that Entire Santification 
fits the soul for heaven. 

Ans. Here I would ask, even if pride and unbelief, &c, 
is the common experience of a large portion of profess- 
ing Christians, is that any proof that all this remained 
in one when justified, when they first found redemption 
in the blood of Christ? I think the above is not the 
common experience of the newly justified, yet if they 
neglect duties, refuse taking up their cross, it may soon 
10 



146 



THOUGHTS ON VARIOUS SUBJECTS. 



become their experience, so there may not be much dif- 
ference after all, seeing such a large portion of our people 
so soon settle down to a form, yea, into a retrograde 
state, and if never waked up to a renewal, may fall away 
and perish at last. 

8. If Sanctification is complete at conversion, then 
every man who is not entirely sanctified, is a child of the 
devil. 

Ans. I would think, until their spirit is sanctified, 
they are still in their unregenerate state ; then is not 
Sanctification itself, the production of Kegeneration, first, 
in bringing the soul to spiritual life, then the continual 
application for its strength and growth. 

9. If Entire Sanctification is complete at Justification, 
it is so in opposition to the experience of the whole 
Church of God, and with slight exception, the whole mass 
of the Christian world have been seriously mistaken, 
during two thousand years. 

Ans. I would think it possible, the Church may be 
mistaken in some things, and if so, it may remain so for 
two thousand years longer, while they take one of their 
most amiable ministers, and put him under a judicious 
preacher, for twelve months, for saying that Sanctifica- 
tion and Justification were inseparable, as was once done 
in Canada ; so it was written in the Christian Advocate, 
as near as I can recollect. 

10. If all that are regenerated are wholly sanctified, 
then whosoever is convinced for full salvation, and groan- 
ing after it, is at once to infer that he was never con- 
verted, or that he is now backslidden, thus would this 
heresy, if received perplex and harrass, and give per- 
petual difficulty and discouragements, even to the very 



THOUGHTS ON VARIOUS SUBJECTS. 



147 



members of the Church, who are most deeply convinced 
to possess all the mind that was in Christ. 

Ans. Here I cannot see the great heresy, in one believ- 
ing he was made free from sin when justified, neither 
would I infer y that one through dead works and of faith, 
neglected taking up the cross, was never converted, neither 
would I call them backsliders, yet one may remain 
inactive, at ease, until they get into a much lower state, 
than in that, wherein they were called ; in a word, lay 
down the plough until the soil is baked up, well may 
they groan to be renewed, after the mind which was in 
Christ. The Apostle appears to be plain, (Rom. 6,) being 
made free from sin, but it is said, this means outward 
sin, but where is their proof, and I would ask how could 
one be made free from outward sin, before he was inwardly 
cleansed, can the stream be pure, except the fountain is first 
made pure, it does seem to me, that the fountain must be 
first made clean, and then the stream may be clean also. 
Just according to our good works and faith, but suppose 
it be possible, for one to be made first outwardly free from 
sin, are not those sins that cleave to our acts, words and 
deeds, outward sins, and if the heart is not free from sin, 
are we not liable to sin in the first word we speak, for 
from the heart, the mouth speaketh. 

Then, if one should think he was not made free from 
sin when justified, that the heart is left with a whole body 
of sin, how can such an one expect but to sin as long as 
he lives, if the heart is not made free. 

On the 3d article I asked, if there are any directions 
given in the Word of God, for a Christian to seek a bless- 
ing called holiness, strange as this may appear, there is 
no harm in searching the Scriptures for the truth. Then 



148 



V 

THOUGHTS ON VARIOUS SUBJECTS. 



if a true Christian is directed by the Word of God, 
to seek a subsequent, special, distinct blessing, above 
and beyond Justification, called holiness, to be sought, 
obtained and confessed, it would have been conclusive, 
and as the doctrine on Perfection seems to be a little con- 
fused, by not making a proper distinction between purity, 
and the growth. I would state that Doctor Clarke on 
Perfect Love ; (St. John 4 : 18,) said, we must not sup- 
pose that the love of God is ever imperfect in itself, it is 
only in degrees, there may be a less or greater degree of 
what is perfect in itself. 

(John Wesley also, vol. 2, page 221,) said, but how 
does this work differ from that gracious work, which is 
wrought in every believer, when he first finds redemption 
in the blood of Jesus; some, he says, have spoken of 
Sanctification as if it were another kind, but this, he 
said, was a dangerous mistake, &c. 

Then after placing Justification in its proper place, he 
said, well, but what more than this can be implied in 
Entire Sanctification, that it is the one kind of holiness 
in various degrees in believers, who are distinguished, by 
St. John into little children, young men and fathers. 

Here then I am still in the dark, and at a loss to know 
how young men and fathers, can be made out of babes in 
a moment, he says, Sanctification is instantaneous, comes 
in a moment, then would we not save much confusion, 
and better understand it, if writers were to keep a proper 
distinction between the purity, and the growth. 

First then, let us consider the process of purifying, if 
I only knew properly what Sanctification is, I might the 
better understand its operations. 

Then if Sanctification is a process of cleansing, purifying 



THOUGHTS ON VARIOUS SUBJECTS. 



149 



and the sprinkling of the blood of Jesus Christ unto obe- 
dience, and the creating the man anew in Christ Jesus, 
and the restoring him to the state of holiness from which 
he fell, these showers, whether sprinkled or poured may 
come instantaneously like unto the rain, that cometh 
oft upon the earth, first in bringing the seed above the 
earth, and alter that for its growth. 

Our Lord said, the earth bringeth forth of her self, 
first the blade, then the ear, after that the full corn in the 
ear. Then if it be a perfect and a holy seed, may it not 
be a holy and a perfect blade, and a perfect stalk, bring- 
ing forth its perfect fruit in its season . 

Thus we see, the process is in the growth, first the blade, 
then the ear, after that the full corn in the ear, and this 
must be gradual, for those sanctifying showers of divine 
grace may come instantaneously from first to last, first in 
bringing the soul to spiritual life, which may be instan- 
taneous, then to keep us alive and for the growth, which 
must be gradual, the sanctifying showers instantaneous. 

The Apostle said, " God hath not called us to unclean- 
ness, but unto holiness then to the unregenerate God 
says, "ye must be born again," but to the sanctified or 
regenerated, be ye perfect, be ye holy, follow holiness, 
walk worthy of the vocation wherewith ye are called, as 
ye have received Christ Jesus the Lord f so walk in him ; 
add to your faith, virtue, temperance, patience, godliness, 
&c, stand fast in the liberty, wherewith Christ hath made 
us free, be not entangled again with the yoke of bondage. 

Wherefore, says the Apostle, " take unto you the whole 
armor of God, that ye may be able to withstand in the 
evil day, and having done all to stand. Stand, therefore, 
having your loins girt about with truth, and having on 



150 



THOUGHTS ON VARIOUS SUBJECTS. 



the breast-plate of righteousness , that ye may be able to 
stand against the wiles of the devil." (Ephes.) 

Lest when we think all opposition from self, the old na- 
ture and the devil are gone, and that there will be no more 
war, we find the enemies intercepting between us and our 
armor and breaking in at some weak, unexpected place, 
and then leading us away captive at their will. 

Again, we do not only have to wrestle against self, our 
own nature in keeping the body under ; for, saith the 
Apostle, " but against the rulers of the darkness of this 
world, against spiritual wickedness in high places." 

Then, dear reader, did you not see an extract from 
a sermon by the Eev. J. W. F. Ware, pastor of the 
Church of Our Saviour, Baltimore, thus : "May I go to 
the Theatre?" He, a clergyman. I am. told that people 
pass this by as not worth a notice. Yet, to show the 
reader some of the darkness in high places, the preacher 
says a Christian can go to the theatre. He implies that 
the theatre would be the better by the Christians going 
there. I doubt it much. 

He says he knows scarcely a higher power than that 
with which God has blessed men like Booth, &c. 

I think I myself would as soon have the company of 
those like Booth, as with those who would prefer their 
company. I think a true Christian would be miserable 
in a theatre. I think he would sit there like one spotted, 
not sent for. 

He said, " But can a Christian go to the theatre ? Cer- 
tainly ; a Christian can go anywhere. I do not know 
why a professor may not do what any man may. My 
Bible draws no such distinctions. I do not find the Word 
there," &c. 



THOUGHTS ON VARIOUS SUBJECTS. 



151 



The above may appear to some a little plausible, but as 
everything has its letter and its spirit, he seems to confine 
himself to the letter which killeth. First, then, what 
was the motive in the Christian going to the theatre ? 
Did he go to make them better, or did he ever know one 
sinner to be truly converted at a theatre? u What is 
right for one is right for another/' This, also, looks 
plausible ; yet the wicked are commanded to forsake these 
sinful places. Then the righteous should keep out of 
them, for, saith the Apostle, " what part hath he that 
believeth with an infidel, and what agreement hath the 
temple of God with idols," &c. "Wherefore, come out 
from among them and be ye separate, saith the Lord, and 
touch not the unclean thing and I will receive, you," &c. 
(Cor. 6.) Then, suppose every professing Christian under 
the sun were to go with Satan, would that make Satan 
any better? No. Then suppose every sinner, with this 
preacher and myself, were to forsake all those polluted 
places and come to Christ and be a true Christian, would 
we not be all the better ? 

Then, dear reader, I judge no one ; but does not such 
preaching look more like clouds without water, carried 
about with winds ; trees, who wither without fruit ; twice 
dead ; and those who incorporate their religion with the 
followers of Booth and the theatre, should they not better 
become their pastor, and no longer remain under a cloak 
of that of being a pastor of the Church of our Saviour. 

I was told that Mr. Ford, the proprietor of the theatre, 
had ten thousand copies of that sermon printed and dis- 
tributed. I look upon it with less respect than that of 
Thomas Paine, who came out under his own colors. 

Again, I would give another piece from that great man, 



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THOUGHTS ON VARIOUS SUBJECTS. 



Dr. Peck, page 47, thus: "by Christian perfection, or 
Entire Sanctification then, we by no means intend any 
form of completeness beyond which we cannot advance. 

Then, I would ask, why does he call it entire, if he 
believed with Wesley, that when the sinner is justified 
that he is then partially sanctified ; that Salification then 
commences, and that they then gradually die to sin ; and, 
although in most cases are some ten or twenty years 
dying, it is instantaneous when it takes place. 

Now, I would ask of those who insist on this long, 
gradual dying to sin, as it must be gradual, if ten years 
dying, to tell us where the dividing line is between the 
sins and impurities from which the sinner may be saved, 
when justified, and those he cannot be. 

For, I would think, if Sanctification be that process of 
washing, cleansing, purifying, in bringing the soul out 
of that state of sin to a life of righteousness, from which 
he fell, by creating him anew in Christ Jesus ; and it is 
called Kegeneration, the man being restored to the image 
of Him from whom he fell. So that, when the sinner is 
thus restored, in throwing open the doors to him who 
has been so long knocking, and consecrated his all to God; 
that he then receives a full salvation from all sin up to 
the measure and extent of their light communicated and 
spiritual discernment. 

But, if it be but a partial Sanctification, a partial salva- 
tion from sin, and a partial restoration to sight, so that we 
can see men only as trees — in that case, surely, it would be 
better to wash again, until we can see every man clearly. 

Then how can it be but a partial regeneration, just 
slightly healed, would not this indicate that there was a 
lack of faith, or of that of presenting the body a living 



THOUGHTS ON VARIOUS SUBJECTS. 



153 



sacrifice, holy, acceptable unto God, who offers the sin- 
ner a perfect Sanctification, a perfect Kegeneration, and 
a perfect Justification, attesting and his Spirit bearing 
witness with our spirits, that he, God himself, accepts 
them all for the sake of what Christ has done for us, that 
we are his children. 

Again, the Doctor says, (page 146,) say not that sin 
has no power if it be subdued and pardoned, too many 
have proved to their sorrow, that the least remains of sin 
after Regeneration, had power to germinate and produce 
the fruits of death. 

Here, then, let the reader take notice of the apparent 
mistake : thus sin does not have to germinate, if left in 
the heart; if left in the heart it will work. 

Yet sin will germinate in the cleanest soil, when we 
lay down the plough, at the least decline in faith and 
love, or in obedience, or in bearing the cross, as has been 
the case with some after getting into a high state of 
grace. 

Again, once more, the Doctor says, (page 204,) you 
have been trying to purify the stream, but neglected the 
fountain, are you convinced at last that this is all unne- 
cessary, that the fountain may be cleaned and the stream 
become pure. Here then, if this had have been spoken 
of a sinner, seeking a salvation from sin by his own 
righteousness, it would have been well said, as it is just 
the case with the sinner under conviction in sin, when 
seeking to justify himself by his own good works. 

Then, dear reader, as these may be my last words, as I 
am just revising this sheet, let us all stick close to what 
that great man, Jesse T. Peck said, that is : the first 
thing, see that the fountain is made pure, and kept 



154 



THOUGHTS ON VARIOUS SUBJECTS. 



clean by continually purifying the streams, for we may 
depend upon it, the fountain and the stream are so closely 
connected, that if we neglect the one the other will 
become impure also. 

We should remember also, how closely are connected 
the fllthiness of the flesh, and the filthiness of the spirit ; 
then if the Apostle meant, by the fllthiness of the flesh, 
those outward sins, and the filthiness of the spirit, those 
impure desires and polluting imagination, &c, and if we 
avoid all those outward occasions of sinning, evil pro- 
pensities, it is thought, would be lessened, and then if 
we turn our eyes and ears from sin, in all its inviting 
forms, those evil inclinations to sin being lessened, there 
would be less danger of falling into outward sin, and if 
we avoid all outward occasion of sinning, evil propensities, 
it is thought, will be also lessened. 

Then, if there be but the one religion, then the infant 
babe in its generation, is born a whole babe or child, 
perfect in all its members, so also in Eegeneration, the 
sinner is made whole, perfect Sanctiflcation, perfect Ee- 
generation, and justified by his grace, that we might be 
made the righteousness of God in him, who died in our 
stead. Yet, though a hundred degrees in Christian 
heights, the smallest babe can obey, just in proportion to 
the light communicated. Just as duty is made plain, a,s 
it is said, he knows how much the weak can bear, and 
helps them when they cry. Then, the great work is in 
perfecting the good and holy work begun. Feed my 
sheep, said our Lord to Peter ; first, in getting the sin- 
ner to forsake his ways, and be sanctified to God ; then, 
t in keeping him what he is, and what he ought to be, 
seeking a continual growth, until he becomes a large 
tree, whose branches will be a shelter for many. 



THOUGHTS ON VARIOUS SUBJECTS. 



155 



In conclusion, whatever Sanctification may be, I was 
under the impression that the sinner is sanctified, when* 
regenerated to spiritual life. Yea, is it not through the 
sanctification of the spirit unto obedience, that produces 
Regeneration out of sin, to a life of righteousness. 

Then, whether the babe in Christ is made as pure, 
when regenerated, as it ever may be, or that with all 
their subsequent sanctifications, are ever become as pure 
as they may be, I doubt, for some may imagine that one 
may be as perfect as God is, is God unlike himself? as 
this must be an error, to such I would say, let us seek 
more light, and compare ourselves with perfect Job, 42 : 
3, who said: "Once have I spoken, but I will not 
answer ; yea twice, but I will proceed no further, (v. 6.) 
Wherefore I abhor myself, and repent in dust and ashes." 
Yet we shall be like him — I. John, 3 : 2. " Beloved, now 
are we the sons of God. and it doth not yet appear what 
we shall be, but we know that when he shall apper, we 
shall be like him : for we shall see him as he is. (3.) And 
every man that hath this hope in him purifieth himself, 
even as he is pure." 

Then let no one say, I am already as perfect as I ever 
may be, that these words do not apply to me, as I am as 
pure as I can be, that I have no fllthiness to be cleansed 
from, for saith the Apostle, " We shall see him as he is, 
and every man that hath this hope in him, purifieth him- 
self, even as he is pure." 

Then, do we not need a continual sanctification of the 
spirit, in the cleansing us from all the fllthiness of the 
flesh and the spirit, perfecting holiness in the fear of 
God, in the fear of him who can see all our unavoidable 
failings, which we may not see, then having the great 



156 



THOUGHTS ON VARIOUS SUBJECTS. 



Advocate so near, let us keep up a continual purification, 
first, in keeping us what we are, then for all the increase 
we can attain to, until the master calls us home. 

PREDESTINATION. 

Then what is Predestination? Buck says, "Predesti- 
nation is the decree of God, whereby he hath, for his own 
glory, foreordained whatever comes to pass." 

He says, the verb predestinate is taken from the origi- 
nal (predestino), and signifies in that tongue, to deliberate 
before hand with one self, how one shall act, and in con- 
sequence of such deliberation, to constitute, foreordain 
and predestinate, where, when, how, and by whom any- 
thing shall be done, and to what end it shall be done, &c. 

Again, says Buck, this doctrine has been the occasion 
of controversies among divines ; on the one side, it has 
been observed, that it is impossible to reconcile it with 
our ideas of the justice and goodness of God, that it makes 
God to be the author of sin, &c. 

Predestinarians deny this consequence and endeavor to 
prove this doctrine, from the consideration of the per- 
fections of the divine nature, and from Scripture tes- 
timony, if his knowledge say they, be infinite and 
unchangeable, he must have known everything from 
eternity. 

Then, I would ask if he knew everything from eternity, 
what use was it for him so to deliberate, when, how, and 
by whom anything shall be done, would not this signify 
that he became wiser after such deliberation than he was 
before, then is this vindicating God's infinite perfections, 
to represent him as deliberating, and thinking the matter 
over, after the manner of men, to know how he would 



THOUGHTS ON VARIOUS SUBJECTS. 



157 



act then? Then do they call this in order } and if God 
had to deliberate, when and how, he would act, there 
must have been a period, when he so deliberated as he 
had no beginning. 

Say they, if God be infinitely wise, it cannot be con- 
ceived, that he would leave things at random, and have 
no plan, he is a God of order, and this order, he observes 
as strictly in the moral as in the natural world. 

Again, they say, we all allow Omnipotence to be an 
attribute of Deity, and that by his attributes, he could 
have prevented sin from entering into the world had he 
chosen, yet we see he did not do it. 

Here I cannot see how he could have prevented sin, except 
he had prevented obedience, as disobedience itself is sin, 
also he could have sealed man up in an iron safe, or he 
could have allowed every one to do what was right in his 
own eyes ; would that have been in order ? 

God gave man a free will to obey or disobey, some say 
it was not Iree, it was necessitated, bound, but Joshua did 
not think so, when he said, " choose you this day who you 
will serve." In the very nature of things, if the will is 
free to obey, it must be free to refuse to obey. 

Say they, may we not ash why does he suffer those ine- 
qualities of Providence ? Why permit whole nations to 
live, to be in idolatry for ages? Why leave men to the 
most cruel barbarities? Why punish the sins of the 
fathers in the children? In a word why permit the world 
at large, to be subject to pain, crosses, losses, evils of 
every kind, and that for thousands of years, and yet will 
any one call the Deity unjust. Here I would say, we are 
agreed about God's being just, yet while we cannot see 
into those things, only so far as it was through our own 
disobedience that has brought all those disorders upon us. 



158 THOUGHTS ON VARIOUS SUBJECTS. 

It would appear, that our preclestinarian friends, do not 
like to charge God as being the author of -sin, yet they 
incorporate all those cruelties, pain and suffering, &c, in 
his decree, and then they, instead of vindicating God's per- 
fections on the promises, that God made man perfect, &c, 
and that it was through our own disobedience and rebel- 
lion, all those inequalities and pain, drunkenness, &c, 
was brought among us. Instead of all this, they vindi- 
cate God's perfections, on the ground of his being infi- 
nite, and knowing all things, which appears to be absurd. 

Then if Predestination is to deliberate beforehand with 
oneself, how one shall act, and in consequence of such 
deliberation, constitute, foreordain, where, when, how, 
and by whom anything shall be done, I would ask, does 
Calvin allow all those cruelties, barbarities, &c, to have 
been incorporated in his decree, and that from eternity, 
which we know nothing about, as God had no beginning. 

It would appear that the predestinarians vindicate 
God's perfections, upon Calvin principles. We all agree 
that God is omnipotent, and consistent with himself; 
then can we not better understand the perfections of the 
Deity, by his infinite love, and long forbearance, and kind 
dealings with the sinful children of men, then it is jDOssi- 
ble to understand it by any decree made from eternity ? 

For how could any one know, what God did from all 
eternity, or at what period he made this decree, as he had 
no beginning. Then is it possible, that any one can 
believe ; that God foreordained and decreed that man 
should disobey his word, that man should live in idleness, 
idolatry, drunkenness, &c, or did he decree, that the sins 
of the fathers, should be punished in the children ? 



THOUGHTS ON VARIOUS SUBJECTS. 



159 



Did not the prophet say, "ye shall not have occasion 
any more to use this proverb in Israel for the soul that 
sinneth it shall die." 

Yet naturally the children to some extent, inherit the 
fortunes of their parents ; if the father live in idleness, 
drunkenness, until clothed in rags, do not the children 
have as a natural consequence to suffer ? 

Did God decree, that they should make a calf in those 
days and offer sacrifice unto idols, and to rejoice in the 
work of their own hands ; as it is written, then God 
turned and gave them up to worship the host of heaven. 
And about the space of forty years suffered he their man- 
ners in the wilderness, as saith the Apostle, God who 
made heaven and earth, and the sea and all things that 
are therein, who in time past, suffered all nations to walk 
in their own ways, nevertheleless, he left not himself 
without witness, in that he did good, and gave us rain 
from heaven, and fruitful seasons, filling our hearts with 
food and gladness. 

Again, they admit that the Gospel is preached to all 
mankind ; that it was the will of Gocl, that Christ, the 
blood of the cross,, should efficaciously redeem all those, 
and those only, who were from eternity elected to salva- 
tion ; yet that many that are called by the Gospel, do 
not repent, but perish in unbelief. 

Yet as I understand them, one cannot do good or bad 
works until it is decreed, that is that reprobation does 
not depend upon wickedness, but that wickedness depends 
upon reprobation. 

Then the elect being in the eternal decree, and that if 
they sin, it only drives them nearer to Christ, and that 
nothing can separate them from the love of Christ. 



160 



THOUGHTS ON VARIOUS SUBJECTS. 



Then does it not clearly follow, that not one of the 
reprohates can escape, their wicked works heing a branch 
of the decree. 

If his knowledge, say they, he infinite and unchange- 
able, he must have known everything from eternity, that 
God knew everything from the beginning, but this he 
could not have known if he had not so determined it. 
Then how could he determine it until he knew it. 

This, what God did from eternity, I never could under- 
stand ; as he had no beginning, how can any one know 
about what God did from eternity. We all agree that 
God does not change, yet if he has so decreed from eter- 
nity whatever comes to pass, and that nothing could be 
otherwise, then it is as they say ; this would imply that 
there is not only no change in God, but that he could not 
change his purposes, but acts under necessity, and not 
of a free unbounded will, as we have supposed. 

Would it not then be as well not to depend on any 
unconditional election, but rather with St. Peter, verse 
1 : 10, thus : " Wherefore the rather, brethren, give dili- 
gence to make your calling sure.'' Hear then the Pro- 
phet Jeremiah, thus : " Then said I, Lord, surely thou 
hast greatly deceived this people, saying, ye shall have 
peace, whereas the sword reached unto the soul." 

Again the word of the Lord to the prophet, thus : (Eze. 
33,) "When I shall say to the righteous, that he shall 
surely live : if he trust to his own righteousness and 
commit iniquity , all his righteousness shall not be remem- 
bered, but for his iniquity that he hath committed, he 
shall die for it." 

Again, "When I say unto the wicked, thou shalt 
surely die, if he turn from his sin, and do that which is 



THOUGHTS ON VARIOUS SUBJECTS. 



161 



lawful and right, if the wicked restore the pledge, (make 
restitution) none of his sins that he hath committed 
shall he mentioned unto him: he shall surely live." 
Would it not then he better to let the fore and after- 
knowledge of God alone, as we cannot comprehend it, 
and agree with one that there is no fore nor after-know- 
ledge in God, that it is all one eternal now with God, 
that his acts flow from his wisdom, and free unbounded 
will. 

I say again, we all agree that there is no change in 
God, the change is in us : man changes, and God deals 
with his creatures as such, let us then have a single eye 
on this, for the children of this world, saith our Lord, are 
in their generation wiser than the children of light. 

Our people wisely judge the value of their currency, 
by that of the gold, to see how much it is below par. If 
the children of light were only so wise to see how much 
we are below par, while looking to him who changes not. 

If then our people could only see how deeply we are 
fallen below par, even that of Christian holiness. The 
deeper in sin, the nearer one lives to Satan, the nearer he 
is like him. 

On the other hand, one when he receives that change 
in the renewal of the soul out of its fallen state into the 
image of him who created him, then the nearer he lives 
to Christ, and true holiness, the nearer he is like him. 
Yet, no change in God. 

Again, Buck says, the Calvinists maintain that God 
hath chosen a certain number of the fallen race of Adam, 
in Christ, before the foundation of the world, unto eternal 
glory, according to his immutable purpose, and of his 
free grace and love, without the least foresight of faith, 
11 



162 



THOUGHTS ON VARIOUS SUBJECTS. 



good works or any conditions performed by trie creature, 
and that the rest of mankind he was pleased to pass by, 
and ordain to dishonor and wrath for their sins, to the 
praise of his vindictive justice. Then see their scriptural 
proof: iC First according as he hath chosen us in him 
before the foundation of the world, that we should be 
holy and without blame." Ephes. 1 : 14. 

Here the Apostle says nothing about a part ; and 
I might quote every text in the Bible referred to and I 
should find nothing about salvation being offered to a 
part, but to all. Again, they say, but if it be, wherefore 
did he decree to punish them, rather than others ; there 
is no other reason to be assigned but that so it seemed 
good in his sight, yet how could they know it to be good 
in his sight. If the answer had been given rather, for so 
it seemed good according to the Calvinian creed, they 
might have come much nearer the truth. Is it not plain 
that they vindicate God's perfections on Calvanistic prin- 
ciples, and not that of the Bible. 

How natural and common it is for great men of all 
creeds to be led away, and cherish long imbibed princi- 
ples. How necessary it is for one to search the Scrip- 
tures, and get their principles formed in accordance with 
them while early in their youth. Is it not unaccountable 
then, that after Saint Paul had labored so hard, and 
proved to those Jews that their selfish pretensions were 
all false, that there was neither Jew nor Greek, bond nor 
free, that both Jew and Gentile, that they were all under 
sin. That although they were the seed of Abraham, they 
were not his children, that Justification was through 
faith in Christ Jesus, that the Jews had the first offers, 
for saith the Apostle, "unto them that are contentious 



THOUGHTS ON VARIOUS SUBJECTS . 



1 63 



and do not obey the truth, but obey unrighteousness, 
indignation, wrath upon every soul of man." 

That doeth evil, of the Jews first, and also to the Gen- 
tiles, but glory, and honor, and peace to every man that 
worketh good to the Jews first and also to the Gentiles, 
for there is no respect of persons with God. I say, then, 
is it not strange that after the Apostle had proved to those 
Jews that the middle wall had been removed and that all 
were invited to come, that there should have sprung 
up among our Christian people so many under the creed 
of Calvin, so selfish and narrow, contracted, to preach 
the doctrine that God was pleased unconditionally to pass 
by and ordain to dishonor and wrath, the largest portion 
of mankind for their sins to the praise of his vindictive 
justice. The Apostle clearly proved to those Jews that 
God had predetermined that to Abraham and his seed 
were the promises made. " And this I say, that the cove- 
nant that was confirmed before of God in Christ, the law 
which was four hundred and thirty years after, cannot 
disannul, that it should make the promise of none effect. 
And the Scriptures foreseeing that God would justify the 
heathen through faith, preached before the Gospel unto 
Abraham, saying, "in thee shall all the nations be 
blessed/' 

Now, to Abraham and his seed were the promises made, 
he saith, " not unto seeds, as of many, but of one, and to 
thy seed, which is in Christ;" for if the inheritance be of all 
the law it is no more of promise, but God gave to Abra- 
ham by promise. Tell me ye that desire to be under the 
law, do you not hear the law, for it is written that Abra- 
ham had two sons, the one by a bond maid, the other by 
a free woman ; but he who was of the bond woman was 



164 



THOUGHTS ON VARIOUS SUBJECTS. 



born after the flesh, but he of the free woman was by 
promise ; which things are an allegory, for these are the 
two covenants : the one from Mount Sinai, which gen- 
dereth to bondage, which is Agar ; for this Agar is Mount 
Sinai, in Arabia, and answereth to Jerusalem, which now 
is, and is in bondage with her children ; but Jerusalem, 
which is above all, is free, which is the mother of us all. 
For this is the word of promise, u At this time shall I 
come and Sarah shall have a son ; and not only this, but 
when Kebecca also had conceived by one, even by our 
father, Isaac." 

For the children being not yet born, neither having 
done any good or evil, that the purpose of God, accord- 
ing to election, might stand, not of works, but of him 
that calleth. It was said unto her, u the elder shall serve 
the younger as it is written, Jacob have I loved, but Esau 
have I hated." What shall we say, then, is there un- 
righteousness with God. God forbid ! So, then, it is not 
of him that willeth, nor of him that runneth, but of God 
that showeth mercy. 

Now, the Lord had said unto Abraham, (t Get thee out 
of thy country and I will make of thee a great nation." 
And Abraham said, ei Behold, to me thou hast given no 
son ; and lo, one born in my house is not my heir. ' ' And 
behold the word of the Lord came unto him, saying, 
" this shall not be thine heir, but he that shall come forth 
out of thine own bowels shall be thine heir." 

And God said unto Abraham, u As for Sarah, thy wife, 
I will bless her and give thee a seed of her ; yea, I will 
bless her, and she shall be a mother of nations." And 
Abraham said unto God, "0, that Ishmael might live 
before thee." And God said, " As for Ishmael, I have 



THOUGHTS ON VARIOUS SUBJECTS. 



165 



heard thee. Behold, I have blessed him and will make 
him fruitful, and will multiply him exceedingly. Twelve 
princes shall he beget, and I will make him a great 
nation. But my covenant will I establish with Isaac, 
whom Sarah shall bear unto thee at this set time." 

" And unto her (Rebecca) two nations are in thy womb, 
and two manner of people shall be separated from thy 
bowels ; and the one people shall be stronger than the 
other people, and the elder shall serve the younger." 

How could God hate Esau, who had the promise that 
his dwellings should be the fatness of the earth ; and the 
respect God showed to his seed over three hundred years 
after. 

And the Lord said unto Moses, " Ye are to pass through 
the coast of your brethren, the children of Esau, dwell 
in Seir, and they shall be afraid of you. Take ye good 
heed unto yourselves therefore. Meddle not with them, 
for I will not give you of their land, no, not so much as 
afoot breadth, because I have given Mount Seir unto Esau 
for a possession." 

Then, when God bestowed the greater blessing upon 
Jacob it did not injure Esau. Isaac might will and Esau 
might run, but it is of God that showeth mercy. Even 
us whom he hath called not of the Jews only, but also of 
the Gentiles. 

As he saith also in Osee^ " I will call them my people, 
which were not a people, and her beloved, which were not 
beloved ; but I say, did not Israel know ? First Moses 
saith, I will provoke you to jealousy by them that are no 
people, and by a foolish nation I will anger you." 

Our Lord likeneth the kingdom to a man with a vine- 
yard, who agreed with the laborers for a penny a day, but 



166 



THOUGHTS ON VAEIOUS SUBJECTS. 



at the eleventh hour he went out and found others idle, 
and saith, why stand ye all the day idle? He saith, go 
ye also into the vineyard and whatsoever is right that 
shall ye receive. So, when even was come, they that 
were hired ahout the eleventh hour received every man a 
penny, so that the first murmured against the good man, 
saying, these last have wrought hut one hour and thou 
hast made them equal with us which have borne the bur- 
then and heat of the day. 

But he answered one of them and said, "friend, I do 
thee no wrong ; didst thou not agree with me for a penny? 
Is it not lawful for me to do what I will with mine own ? 
Is thine eye evil because I am good?" 

Then, so far was the Apostle from preaching the doc- 
trine that God had unconditionally reprobated one soul ; 
just to the reverse ; that there was no respect of persons, 
that the middle vail was taken away, and that he died for 
all, and that they were all under sin, both Jew and Gen- 
tile, and all are invited to come. 

We may perceive, then, that the Apostle, so far from 
vindicating God's perfection, upon Calvinistic principles, 
that he vindicated it by giving every one his due, and as 
much as he pleased, in his mercy ; that he vindicated 
God's perfections from his wisdom and righteousness and 
equality. Are not my ways equal, are not your ways 
unequal ? saith the prophet, in justice to all and mercy to 
whom he pleases. 

I read a piece from a Calvinist, the Rev. J. E. Ryle, 
just a sketch of his views of John Fletcher out of the 
Christian Advocate, he says, Fletcher was instant in 
season and out of season, continually preaching Jesus 
Christ, he counted the day lost, in which he was not 



THOUGHTS ON VARIOUS SUBJECTS. 



167 



employed in doing his Master's business, so great indeed 
was his zeal, that people who were determined to have 
their sins, agreed to lock their doors and refuse him 
admission, like Ahab they hated him, because he did not 
speak good of their condition, but evil. As a preacher I 
am disposed to assign Fletcher a very high rank, even in 
the last century, when there were giants of pulpit power 
on earth I suspect there were not half dozen men supe- 
rior to the Vicar of Madely, he was naturally an eloquent 
man, he had a mind well trained with Scriptural mat- 
ters, &c, it is recorded that many English people used 
to go to hear him preach in French in London, though 
they could not understand a word that he said, we go, 
they used to say, to look at him, for heaven seemed to 
beam from his countenance. 

John Wesley, he says, who was no mean judge, used 
to say that if Fletcher had have had more physical 
strength, he would have been the first preacher in Eng- 
land, this, he says, probably saying too much. Nothing 
I suspect, would ever have made Fletcher equal to Whit- 
field or Rowland Hill, but we need not hesitate to place 
him in the first class among the Christian orators in Eng- 
land a hundred years ago. As a writer, he says, Fletch- 
er's reputation will never perhaps stand so high as it 
deserves, unfortunately, a very large portion of his literary 
work consists of controversial treatises against Calvinism 
and in defence of Arminianism ; in these treatises I must 
plainly say, the worthy Vicar of Madely says many things 
I cannot agree because I cannot receive them with the 
statement of Scripture, yet even when I do not agree with 
him, I feel bound as an honest man to admit that Fletcher 
is a very able adversary, and makes the best that can be 



168 THOUGHTS ON VARIOUS SUBJECTS. 

made of a bad cause, and writes with courtesy indeed. I 
can never help suspecting that he was not nearly so much 
an Armenian in his heart, as he thought he was, and 
that he was pushed into saying things in the heat of 
controversy, which he afterward regretted ; wrong as he 
was in some of his views of doctrine, his worst foes never 
ventured to doubt his singular holiness. 

And much more he said, which I have not space to 
relate, ail in the highest praise of that great man, John 
Fletcher. In conclusion I would say, concerning our 
friend, the writer of the above, I do so much admire that 
noble spirit, in standing up for the truth, that if our 
Calvinistic brethren have many more such noble spirits, 
they deserve a better creed ; and I would say, if Whit- 
field or Rowland Hill, believed in the Calvinistic prin- 
ciples, of unconditional reprobation, yet died in the 
harness laboring to save them ; and if John Fletcher 
believed in the Arminian doctrine, that all may be saved 
that will come to Christ, and he also died in the harness, 
laboring to save them, which of them acted consistent 
with their creed ; the reader must judge for himself. 

ON THE NATURE OF CONSCIENCE. 

Then what is Conscience ? It is said that internal rule 
of man's conduct is that monitor that God has placed in 
every man — called conscience, which will be heard when 
no other has access to man's heart ; it is thought to be 
that act of practical judgment, whereby man passes sen- 
tence on his own actions, and either condemns or 
approves, proportionally as light is communicated. The 
Scriptures being the primary rule for the actions of men, 
the conscience should keep us close to that rule. Con- 



THOUGHTS ON VARIOUS SUBJECTS. 



169 



science is that principle, put in every man leading him 
to do what he believes to be right, and the turning from 
sin as soon as we perceive them. 

The man with a will presumptuously to kill his brother 
has a bad conscience, yet a man may conscientiously kill 
another, thinking he was doing God's service, as in the 
case of Saul while sin was in the heart, not strictly pure. 

Then if one has to follow his conscience as I believe, 
should they not see that it is purged from dead works to 
serve the living God. 

But it may be inquired or asked, suppose a man's con- 
science be not right, and we know it is not when it wants 
conformity to the Word of God ; in such a case it would 
then become a false rule, but the conscience cannot act 
against its own convictions, whenever a man acts against 
it, it is done through some motive from the flesh, and not 
that of the conscience. 

Here then I would state, we must take great care to 
make a proper distinction between the dictates of the con- 
science and the dictates of the flesh, as I believe the dic- 
tates of the flesh are often accepted for that of the con- 
science ; then there is no wonder that they should think 
the conscience is bad. 

Yet one may become so defiled, until his conscience is 
defiled also ; bad indeed, for the want of more of it, then 
if we follow the conscience, it will lead us in doing what 
we believe to be right. 

John Wesley sought a salvation from sin some ten 
years by works, did not his conscience bear witness that 
he was right ? I think it did ; was it good ? I think not 
strictly so ; but he thought he was doing God's service, 
and he being sincere, the Lord led him in a way he knew 



170 



THOUGHTS ON VARIOUS SUBJECTS. 



not, that salvation was through faith in Christ Jesus 
alone, would he ever have been chosen to be the head of 
such a great people ; had he acted against his conscience ? 

Then if we are to follow the conscience, should it not 
be well instructed ; indeed this should be the first thing, 
to get the conscience purified and made so bright that the 
least spot of sin may be seen and how it stings. 

Yet as some think the conscience is bad, and we have 
nothing to do with it, I will give a sketch taken from the 
New York Observer, through the Christian Advocate, as 
follows : 

THE OLD RULE. 

Thus we heard an aged Methodist minister preaching 
last Sabbath day in the Second Reformed Dutch Church 
in Tarrytown, he, a Doctor Sanford, said to be superan- 
nuated, but there was nothing in his sermon that would 
have led us to set him down in that class, there was 
mighty good sense and a glorious Gospel, so if our Metho- 
dist brethren have many more such superannuated men 
among them, we suggest that they set them to work 
again, and let young men go to school a while longer ; 
but to the sermon. 

The subject was preaching Christ : he told what such 
preaching is, and what it is not, and in the course of his 
remarks, said, some men will tell you to follow the dic- 
tates of your conscience, but Christ never preached that 
doctrine ; the Apostles never preached it ; there cannot 
be a more unsafe rule than the dictates of conscience ; 
the conscience of some men tell them they ought to mur- 
der you ; will you suffer them to do it ? Christ said, 
"ye are my disciples, if you do whatsoever I command 



THOUGHTS ON VARIOUS SUBJECTS. 



171 



you. His laws, the law of God in his holy Word, are 
the only rule, and when you are obeying them, you are 
sure you are right. 

Much more, in the same strain, we heard from the 
venerable preacher, and wished that thousands might hear 
the truth so fitted for the times. (N. Y. Observer.) 

In this I would agree that the law of G-od is to be the 
primary rule for the actions of men, is evident, but a man 
cannot follow this first rule any farther than he under- 
stands it, as the consience cannot bear testimony only in 
accordance with its convictions, as light is communicated 
thereto : for example, when the ship is nearing the 
Capes the Captain tells his passengers, in the dark mid- 
night, we shall all be in safe by day-light, but on going 
forward he sees the breakers a-head, he tacks ship and 
tells his passengers of his mistake, that he had followed 
his conscience sincerely with all his skill, but he was 
deceived ; the Captain does not expect the conscience to 
learn him the longitude, he knows he must search his 
book and charts, and keep a better look-out hereafter. 

Thus with the Christian, he searches the Bible, the 
old chart, his conscience tells him he must do it, and if 
he finds himself in error in any point, would he not tack 
ship at once ? the conscience tells us so, if we would only 
listen to its voice. Then should we not first seek the 
purification of the conscience and then live in strict obe- 
dience to its dictates, as it is impossible for one to obey 
his word any farther than he understands it. 

Then, as I think it not a good doctrine for one to teach, 
that a man should not follow the conscience,, and one 
would have thought, if the preacher spoken of, was as 
able and great as represented, and had have followed 



172 



THOUGHTS OH" VARIOUS SUBJECTS. 



the conscience, he might have continued longer in the 
work in the saving a perishing world, instead of retiring 
at ease. However, it may be, that a man may preach 
one powerful sermon, and not be able to take a circuit; 
in this also one must follow the dictates of his conscience, 
as there is no Scripture that defines the age, nor how 
feeble one must be before he retires from his work. But 
are not the dictates of the flesh often taken for the dic- 
tates of the conscience, as it is said the conscience of 
some men will tell them to murder you ; will you let 
them do it ? 

This must be an error ; the conscience does not tell 
one to murder another ; it is the flesh that tells people to 
murder, steal and sell, and drink, that which they know 
is slaying our people by the thousands ; they do this for 
gain, while the conscience is just in opposition to all this. 

If I were to see a man that would steal, get drunk, and 
in some cases would kill, I would not tell him not to fol- 
low his conscience : 

1st. Because I do not believe the conscience would tell 
one man to kill another, except perhaps under a false 
zeal, thinking he was doing God's service. 

2d. In following the conscience, one migbt kill one 
man, but if he acted in opposition to the conscience, he 
might kill any body. 

3d. But I would rather lay before him the word of him 
who says " no murderer shall ever enter the kingdom of 
God." Then if I succeed in bringing conviction upon 
the heart, and causing him to seek a purified conscience, 
it is then he would be able to resist the flesh, and become 
a vessel unto honor, sanctified and meet for the Master's 
use, and prepared unto every good work. 



THOUGHTS ON VARIOUS SUBJECTS. 



173 



Here then, the reader might think it strange, if I were 
to say, if my conscience were to tell me to kill a man, 
and it was in my power I would do it ; yet, I have not 
the faith of Abraham when he was about to slay his son. 
Did not Abraham follow his conscience ? Yes ; and if 
he had not followed his conscience, and disobeyed his 
word, would he have ever had the promise, thus: " in 
thy seed shall all the nations of the earth be blessed, 
because thou hast obeyed my voice." 

But, as I have stated, not having the faith of Abraham, 
and my principles being so much imbued with what I 
now believe to be the word of God, laid down by Christ 
and the Apostles, thus: "thou shalt not kill," that if 
an angel from heaven were to tell me to kill a man, it 
would not move my conscience to even listen to him. 

Again, when the word is sown in the heart of the sin- 
ner, if he would strictly obey the voice of the conscience, 
instead of obeying the flesh, in shutting his eyes, that he 
may not see with his eyes, nor hear with his ears, and be 
converted it might have been sown on a good soil, bring- 
ing forth good fruit. 

Again, did not Saul of Tarsus follow his conscience when 
he was persecuting the saints ? I think he did, then was 
it good, I think not, yet he said he did it with a good 
conscience, (that is he was strictly sincere, in doing what 
he thought to be God's service.) 

But hear him speak for himself, (Tim. 1 : 12.) Thus I 
thank Christ Jesus, who counted me faithful, putting me 
in the ministry, who was before a blasphemer and a per- 
secutor, but I obtained mercy, because I did it ignorantly 
in unbelief. 

16. How be it for this cause I obtained mercy, that in 



174 



THOUGHTS ON VARIOUS SUBJECTS. 



me, first Jesus Christ might show forth all long suffering 
for a pattern to them which should hereafter believe on 
him to life everlasting. 

Here then it may be inquired, which is the greatest 
sin, for me to commit a thing contrary to the divine pre- 
cepts, but according to the judgment of an erroneous con- 
science, or to do that which is contrary to the dictates of 
the conscience, but agreeable to a divine command? 

I would think that t® be the greater sin, which is com- 
mitted through presumption against the conscience, then 
so far as we follow the dictates of the conscience, so far 
we may be said to love virtue and hate vice ; for an exam- 
ple, would it not be a greater sin for the one through 
malice, who aimed to kill a man, but missed through a 
flash, than it would be for one to kill a man through an 
accident ; thus although the damage be so great in the 
accident, yet no malice in the heart, the Lord looks upon 
the heart, but he who violates a precept of which he is 
ignorant does not commit sin in this at all, does he? 

This may in a measure depend on the fact of his having 
had the opportunity of knowing better, some men are 
ignorant because they refuse the light, one should pray 
and search the Scriptures for the truth, just as though he 
was accountable for every command in its legal sense, 
yet there does appear to be the nature of sin in those who 
commit those accidents, as it is often done through some 
carelessness ; how little those think of this when passing 
in our streets in their carriages so swiftly, as if they cared 
not what child they ran over, then when it is done ! it 
was an accident, how many are there now guilty of this 
sin, even if no accident ; we are accountable to God for 
all our careless acts in its legal sense. 



THOUGHTS ON VARIOUS SUBJECTS. 



175 



Do we not remember, that under the law, when one 
killed another through an accident, he had to flee into a 
city of refuge, and there to remain until the death of the 
high priest, in some cases as long as they lived. 

Then if the conscience acts as eyes to the soul, as the 
natural eyes do to the body, as some think, then if the 
natural eye is defective, the sight must be also, then if 
we presumptuously act against the conscience in disobe- 
dience and unbelief, the conscience may be defiled also ; 
but if we follow the conscience as the light is communica- 
ted in walking in the light, the spirit may shine upon 
the conscience until it becomes so bright that one may 
see the least spot of sin upon their garment. It was said 
by our Lord, "the light of the body is the eye, therefore 
when thine eye is single, thy whole body also is full of 
light, but when thine eye is evil, thy whole body is full 
of darkness, take heed therefore, that the light which is 
in thee be not darkness, if thy whole body therefore be 
full of light, having no part dark, the whole shall be full 
of light, as when the bright shining of a candle doth give 
the light." 

Then if we keep the conscience bright, with a single 
eye, like unto the bright shining of a candle, there will 
be none occasion of stumbling in us. But it is said, the 
law of God is the rule, and when you are obeying it, you 
are sure you are right. Here I would say, all Christians 
believe the Word of God to be the rule for the actions of 
men, but where is the one that understands every tittle, 
or comes up to it in a legal sense, one man thinks one 
may be baptized by pouring ; another thinks unless you 
are dipped, it is no baptism at all, therefore we follow the 
conscience in doing the best we know, then in anything 



176 THOUGHTS ON VARIOUS SUBJECTS. 

we come short, we rely upon the atonement made by him, 
that is still interceding with the Father for us. If then, 
the internal rule of man's conduct is that monitor that 
God has placed in every man called conscience, and it is 
thought to be that act of practical judgment, whereby 
man passes sentence on his own actions, and either con- 
demns or approves ; then if the judge be well instructed 
with a pure conscience, we may look for a good decision, 
but if the judge is not well instructed and has a denied 
conscience, we expect a decision accordingly. 

Again, it is thought there is not one man in a thousand 
whose will is not on the side of good. Their conscience 
tells them they ought to pray, read the Scriptures and love 
one another ; but it is the flesh on the other hand, the pas- 
sions, that lead men astray, sitting down to eat and rising 
up to play, i. e., self indulgence. 

Then, it would appear, that to every man is given a 
portion of grace, even to those who know not the Bible. 
As saith the Apostle, ' ' have they not heard ? Yea, verily, 
their sound went unto all the earth and their words unto 
the end of the world." As saith St. Paul, (Rom. 11 : 12,) 
" for as many as have sinned without law shall also perish 
without law, and as many as have sinned in the law shall 
be judged by the law ; for, when the Gentiles, which show 
the works of the law written in their hearts, their con- 
science also bearing witness, and their thoughts the mean- 
while accusing or else excusing one another." 

Adam Clarke said thus, " the Scriptures say the Spirit 
itself beareth witness with our spirits ; it shines into the 
conscience and reflects throughout the soul a conviction 
(proportioned to the degree of light communicated) of its 
coming. Then if the conscience be that testimony or 



THOUGHTS ON VARIOUS SUBJECTS. 



177 



judgment one passes upon his own acts, it must be in 
accordance with the light thus communicated thereto. 
Thus, that inward preacher, when one is lying upon his 
bed, the thoughts the meanwhile accusing or else excusing, 
the conscience also bearing witness thus : i: I have made a 
great bargain with one to-day, but have I acted justly in 
overreaching his ignorance or his necessities, in getting 
his property for half its value ?" It is thus thousands of 
our acts may be brought in view if we only listen to the 
voice of the conscience. 

Yet, one may follow the flesh in unbelief and resist the 
conscience until it is also defiled. One may say a thing 
and preach it until he believes it, such as those who do 
not retain God in their knowledge, so that one may, as 
the Apostle said, " be given up to a reprobate mind, being 
filled with all unrighteousness." 

Then, clear reader, do you say the conscience of some 
men is bad, and that we should not follow a bad con- 
science ; yet it is not through our own disobedience that 
the conscience has become so defiled ; for, said the Apostle, 
"if the blood of bulls and of goats, sprinkling the un- 
clean, sanctiiieth to the purifying of the flesh, how much 
more shall the blood of Christ, who, through the Eternal 
Spirit, offered himself without spot to God. Purge your 
conscience from dead works to serve the living God." 

Then do we not see how necessary it is that the con- 
science be well instructed and made so bright, like the 
bright shining of a candle when it doth give the light, so 
that the least spot of sin may be seen and felt. 



12 



178 



THOUGHTS ON VARIOUS SUBJECTS. 



BAPTISM. 

A few remaks on Baptism. St. Paul (Acts 19) said : 
" John, verily, baptizeth with the baptism of repentance, 
saying unto the people that they should believe on him 
which should come after him, that is, on Christ Jesus. 

John the Baptist, said, "I indeed baptize with water 
unto repentance, but he that cometh after me is mightier 
than I, whose shoes I am not worthy to bear ; he shall 
baptize with the Holy Ghost and with fire." 

As to the mode, we have no expressed command ; the 
Lord, in his wisdom, knowing the diversities in circum- 
stances, has left it with the church to decide, as it would 
appear. 

As to the age, also, we have no express command, but 
if it be a good precept, how can it be too soon ? Here some 
may say, "what use is it to baptize the children before 
they can understand?" 

In like manner it may be said, what use was it to cir- 
cumcise the children before they can understand ; or we 
may say with the Apostle, (Horn. 3,) thus : " what advan- 
tage hath the Jew, or what profit is there of circumcision; ? 
Much every way ; chiefly because that unto them were 
committed the oracles of God/' 

This was understood by those Jews, that it was much 
profit to be incorporated into the Jew family. Then, if it 
was much advantage to have the children incorporated 
into the Jewish church while young for their training 
them up in obedience to the law, is it not indeed much 
advantage to incorporate the childen while young into 
the Christian church, that they may be trained up, while 
early in their youth, to virtue and in truth. 



THOUGHTS ON VARIOUS SUBJECTS . 



179 



Then look at the great advantage in having a Christian 
father or a Christian mother, for saith the Apostle, " if 
any brother hath a wife that believeth not, and if she be 
pleased to dwell with him, let him not put her away, and 
if the woman which hath an husband, that believeth not, 
and if he be pleased to dwell with her, let her not leave him; 
for the unbelieving husband is sanctified by the wife, and 
the unbelieving wife is sanctified by the husband, else 
were your children unclean, but now are they holy that 
is the children who are brought under the sanctifjang 
influences either of a believing Christian father or of a 
Christian mother, has the advantage of Christian training 
in righteousness and holiness ; for saith the Apostle, cc for 
what knowest thou ! wife, whether thou shalt save thy 
husband, or how knowest thou ! man, whether thou 
shalt save thy wife, but as God hath distributed to every 
man, as the Lord hath called every one, so let him walk/' 

Verse 17. " Then ! thou believing woman, hast 
thou an unbelieving husband, pray to the Master until you 
are filled with such power, that your words may fall upon 
his heart, like a keen-edged sword causing conviction, 
that he may be constrained to yield and acknowledge that 
the Lord is in this woman, of a truth." 

But in conclusion the Apostle Peter said, " not the 
putting away the filth of the flesh, but the answer of a 
good conscience towards G-od by the resurrection of Jesus 
Christ." • 

Let us then not entangle ourselves with the doctrine of 
baptism, with water, &c, but to seek a continual increase 
of the baptism of the Holy Spirit. 

John said, "I indeed baptize you with water, unto 
repentance, but he that cometh after me, is mightier than 



180 



THOUGHTS ON VARIOUS SUBJECTS. 



I, whose shoes I am not worthy to bear, he shall baptize 
you with the Holy Ghost and with fire, he must increase, 
but I must decrease." 

Then leaving the principles of the doctrine of Christ, 
let us go on to perfection, increasing in love and divine 
knowledge and grace, that we may be able to endure hard- 
ness as good soldiers, keeping the body under, with all 
its members. And though we must ever keep up the 
form, for thus it becometh us to fulfil all righteousness, 
but walking in the spirit and not in the letter, for the 
letter killeth, but it is the spirit that giveth life. 

REMAEKS ON HEBREWS, 10: 14. 

Having, therefore brethren, boldness to enter into the 
holiest by the blood of Jesus, by a new and living way. 
Some of our people may be under the impression, that the 
Apostle meant by the holiest, what some now call a second 
blessing, of a different kind from that they received when 
they first found redemption in the blood of Christ ; but 
this must be an error. 

I believe the Apostle in this and other places was 
demonstrating and proving to those Jews, the great 
excellency of the Gospel, over that of the law, and the 
insufficiency of the law in opposition to the Gospel, that 
by the law was the knowledge of sin, by the Gospel was 
the cure of sin, the law was our school-master to bring 
us to Christ which is the end of the law to every one that 
believeth, the law made nothing perfect, but the bring- 
ing in of a better hope did, by which we draw nigh to 
God, the law was just, spiritual and good, but it was 
weak in one thing, it could not give life nor take away 



THOUGHTS ON VARIOUS SUBJECTS. 



181 



sin, for saith the Apostle, if that first covenant had "been 
faultless, then should no place have heen sought for the 
second, for finding fault with them, he saith, behold the 
days come saith the Lord, when I will make a new cove- 
nant with the house of Israel and with the house of 
Judah, not according to the covenant that I make with 
their Fathers in the day when I took them by the hand to 
lead them out of the land of Egypt, because they con- 
tinued not in my covenant, and I regarded them not, saith 
the Lord. 

Chap. 8: 10. " For this is the covenant that [will 
make with the house of Israel ; after those clays saith the 
Lord, I will put my laws into their minds and write them 
in their hearts, and I will be to them a God and they 
shall be to me a people, for I will be merciful to their 
unrighteousness, and their sins and their iniquities will 
I remember no more." 

Verse 13. "In that he saith a new covenant he hath 
made the first old, now that which decayeth and waxeth 
old, is ready to vanish away." 

10:9. " Then said he, Lo ! I come to do thy will, 
God, he taketh away the first, that he may establish the 
second, by which will we are sanctified through the offer- 
ing of the body of Jesus Christ once for all." 

19. "Having, therefore, brethren, boldness to enter 
into the holiest by the blood of Jesus, by a new and liv- 
ing way, which he hath consecrated for us through the 
vail, that is to say, his flesh, and having a high priest 
over the house of God." 

9: 24. Saith the Apostle, "for Christ is not entered 
into the holy places made with hands, which are figures 
of the true, but into heaven itself, now to appear in the 



182 



THOUGHTS ON VARIOUS SUBJECTS. 



presence of God for us ; nor yet that he should offer him- 
self often, as the high priest entered into the holy place 
every year with the blood of others ; for then must he 
often have suffered, since the foundation of the world ; 
but now once is the end of the world hath he appeared to 
put away sin by the sacrifice of himself. And as it is 
appointed unto men once to die, but after this the judg- 
ment ; so Christ was once offered to bear the sins of many, 
and unto them that look for him, shall he appear the 
second time, without sin unto salvation." 

Then, how shall we be looking for him ; this is an im- 
portant point indeed ; would we not like to have on a 
wedding garment, white and clean, and be about our 
Father's business, visiting the sick, clothing the naked. 
" Verily I say unto you," said our Lord, " inasmuch as 
ye have done it unto one of the least of these, my breth- 
ren, ye have done it unto me." 

Heb. 9:8. " The Holy Ghost, this signifying that the 
way into the holiest of all, was not yet made manifest 
while as the first tabernacle was yet standing." 

10. " Which stood only in meats and drinks, and divers 
washings, and carnal ordinances, imposed on them until 
the time of reformation." 

Again, another great excellency of the Gospel is, it is 
a free salvation. (Rom. 5.) "Therefore being justified 
by faith we have peace with God, through our Lord Jesus 
Christ, by whom also we have access by faith into this 
grace wherein we stand, and rejoice in hope of the glory 
of God, and not only so, but we glory in tribulations also, 
knowing that tribulation worketh patience, and patience 
experience, and experience hope ; and hope maketh not 
ashamed , because the love of God is shed abroad in our 
hearts by the Holy Ghost which is given unto us." 



THOUGHTS ON VARIOUS SUBJECTS. 



183 



Another great excellency of the Gospel : it is good 
tidings, and the angel said unto them, " fear not, for 
heboid I bring you good tidings of great joy, which shall 
be to all people ; for unto you is born this day in the city 
of David, a Saviour, which is Christ the Lord : and his 
name shall be called Jesus, for he shall save his people 
from their sins." 

Another great excellency of the Gospel is : it is ever 
new, as the text tells us, " having, therefore, brethren, 
boldness to enter into the holiest, by the blood of Jesus, 
by a new and living way." It is ever new; says St. 
John, CC I beheld, and in the midst of the elders stood a 
lamb, as it had been slain, I am he that liveth, and was 
dead, and behold I am alive forever more." 

Again, another great advantage of the Gospel : it is a 
common salvation ; how glad I am that all are invited to 
come : and he that hath no money may come, when cast 
off by all, may come to Jesus, just now, just as you are. 

Once was the time when under the law, there was a 
vail that separated the holy from the holiest, but thanks 
be unto the Master, when Christ expired on the cross, the 
vail that separated the holy from the holiest, was rent in 
twain, from the top to the bottom. Thus the middle 
wall being taken away, there is no respect of persons, 
neither Jew nor Greek, bond nor free ; that in every 
nation, he that feareth God and worketh righteousness, 
is accepted of him ; for saith the Apostle, (14: 15) " It 
was God which made heaven and earth, and all things 
that are therein:" (15,) "who in time past suffered all 
nations to walk in their own ways, nevertheless he left 
not himself without witness, in that he did good and 
gave us rain from heaven, and fruitful seasons, filling our 
hearts with food and gladness." 



THOUGHTS 0>~ VARIOUS SUBJECTS. 



Acts 18: 29. "For as much then, as we are the 
offspring of God. we ought not to think that the God- 
head is like unto gold or silver, or stone graven by men's 
devices ; and the time of this ignorance God winked at, 
but now commandeth all men everywhere to repent, 
because he hath appointed a day in the which he will 
judge the world in righteousness by that man whom he 
hath ordained : whereof he hath given assurance unto 
all men, in that he hath raised him from the dead. Then 
having therefore boldness to enrer into the holiest by the 
blood of Jesus, by a new and living way, which he hath 
consecrated for us, through the vail, that is to say, his 
flesh ; and having a high priest over the house of God, 
let us draw near with a true heart, in full assurance of 
faith, having our hearts sprinkled from an evil con- 
science, and our bodies washed with pure water ; let us 
hold fast the profession of our faith, without wavering, 
for he is faithful that promised.'" 

Here we should pay attention to the word, thus : 
"because he hath appointed a day in the which he will 
judge the world, " and the time will surely come, and the 
Apostle knowing the terror of the Lord, said, c, 'we per- 
suade men for the love of Christ constraineth us, because 
we thus judge, that if one died for all, then were all 
dead ; and that he died for all, that they which live 
should not henceforth live unto themselves, but unto him 
which died tor them and rose again." 



THOUGHTS ON VARIOUS SUBJECTS. 



185 



A FEW REMARKS ON THE NATURE OF THE 
ETERNAL SONSHIP OF CHRIST. 

Dr. Clarke, in his note at tbe end of Revelation, says : 
" There is but one uncreated, urioriginated, infinite and 
eternal Being, the Creator, Preserver and Governor of all 
things ; that there is in this infinite essence a plurality of 
what are commonly termed Father, Son and Holy Ghost; 
that his human nature is derived from the Virgin Mary 
through the creative energy of the Holy Ghost ; but his 
divine nature, because he was God, unbegotten, infinite, 
uncreated; &c, which; were it otherwise, he could not be 
God in any sense of the word ; but as he is God, the doc- 
trine of the Eternal Sonship must be false." 

In this last clause I do not agree with that great man, 
although I am indebted to him for so many good things. 

For I was under the impression that the divine nature of 
Christ was God, infinite and eternal, and is God, therefore 
the doctrine of the Eternal Sonship of Christ must be true. 

For j saith the Apostle John, " in the beginning was the 
Word, and the word was with God, and the word was God ; 
the same was in the the beginning with God ; all things 
were made by him , and without him was not anything 
made that was made ; he was in the world, and the world 
was made by him, and the world knew him not ; he came 
unto his own, and his own received him not ; and the Word 
was made flesh, and dwelt among us ; and we beheld His 
glory, as of the only begotten of the Father, full of grace 
and truth." 

Again, the Doctor, in his note, (Hebrews, chap. 1,) 
says: "I have showed my reasons in the note on Luke 
1 : 35, why I cannot close in with the common views of 



186 



THOUGHTS ON VARIOUS SUBJECTS . 



what is called the Eternal Sonship of Christ. I am inclined 
to think that from this tenet Arianism had its origin ; 
that refined Arians (with some of whom he was personally 
acquainted) are quite willing to receive all that can be 
said of the dignity and glory of Christ's nature, provided 
we admit the doctrine of the Eternal Sonship and omit 
the word unoriginated, which I can neither admit the one 
nor omit the other." 

Here, I would say, I would think that Christ, the Son 
of God, was unoriginated and eternal. 

Again, the Doctor said, u but is not God called Father, 
and Father of our Lord Jesus Christ?" Most certainly. 
That God graciously assumes the name of Father and acts 
in that character toward mankind. The whole Scriptures 
prove, that the title is given to him as signifying 
author, cause, fountain, and creator. In this sense he is 
said to be the Father of the rain, of Job, of Adam, of men, 
because he created them. But he is the father of the 
human nature of our Lord in a peculiar sense, (Luke 1 : 
35,) the Holy Ghost shall come upon thee, therefore, also, 
that holy thing which shall be born of thee shall be called 
the Son of God ; that it is in consequence of this that our 
Lord is so frequently termed the Son of God, and that 
God is called his Father ; but I know not any Scripture, 
fairly interpreted, that states the divine nature of our 
Lord to be begotten of God, or to be the Son of God ; nor 
can I see it possible that he could be begotten of the 
Father in this sense and be eternal ; and, if not eternal, 
he is not God." 

Here, I would say, is it not unaccountable how that 
Clarke, one of the greatest men in the world, could have 
understood that God graciously assumes the name of 



THOUGHTS ON VARIOUS SUBJECTS. 



187 



Father of our Lord Jesus Christ, in common with his 
created beings. 

The Apostle to the Hebrews, (1: 1,) " God hath in 
these last days spoken unto us by his Son, whom he hath 
appointed heir of all things, by whom also he made the 
worlds, who being the brightness of his glory and the 
express image of his person ; for unto which of the angels 
said he, at any time, thou art my Son, this day have I 
begotten thee ; and again, I will be to him a Father and 
he shall be to me a Son." 

Again, the Doctor said, "I hope I may say that I have 
demonstrated his supreme, absolute, and unoriginated 
God-head in my note on Coloss. 1 : 16." 

Says he, u Should it be asked, was there no trinity of 
persons in the Godhead before the incarnation?" I an- 
swer, that a trinity of persons appear to me to belong 
essentially to the eternal Godhead ; and that the Old 
Testament is full of it. 

But about the passage spoken of in Col. 1 : 16. I will 
here commence at verse 13, " Who hath delivered us from 
the power of darkness, and hath translated us into the 
kingdom of his dear Son ; in whom we have redemption 
through his blood, even the forgiveness of sins ; who is 
the image of the invisible God, the first-born of every 
creature ; for by him were all things created that are in 
heaven and that are in earth, visible and invisible, whether 
they be thrones or dominions, or principalities, or powers; 
all things were created by him and for him ; and he is 
before all things, and by him all things consists." 

Then, if before all things, and having created all 
things, he must be eternal. 

" And he is the head of the body, the church," &c. 



188 



THOUGHTS ON VARIOUS SUBJECTS. 



Here the Doctor says on this verse what the Apostle has 
said in the two preceding verses ; represents the divine 
nature of Jesus Christ, he now proceeds to speak (verse 
18) of his human nature, &c. 

Yet I cannot see how the Doctor could have made the 
distinction while the Apostle was so plain in giving it all 
in connection with the 13th to 18th verses. 

Again, the Doctor, on Luke 1 : 35, " therefore that holy 
thing which shall he born of thee shall be called the Son 
of God." He says we may plainly perceive that the 
angel does not give the appellation of the Son of God to 
the divine nature of Christ, but to that holy person or 
thing ; that the divine nature could not be born of the 
Virgin. The human nature was born of her, the divine 
nature had no beginning ; it was God manifested in the 
flesh. (1 Tim. 3 : 16.) 

Was that Word, which being in the beginning, from 
eternity, with God, (John, 1 : 2,) was afterward made 
flesh ; that of the divine nature the angel does not par- 
ticularly speak here, but of the tabernacle or shrine which 
God was now preparing for it. It is true that to Jesus 
the Christ, as he appeared among men, every character- 
istic of the divine nature is sometimes attributed without 
appearing to make any distinction between the divine and 
the human nature. 

But is there any part of the Scriptures in which it is 
plainly said the divine nature of Jesus was the Son of 
God; that if Christ be the Son of God as to his divine 
nature, then the Father is of necessity prior, consequently 
superior to him, to say that he was begotten from eternity, 
is in my opinion absurd. (Dr. C.) 

I would not think he was begotten from eternity, but 



THOUGHTS OX VARIOUS SUBJECTS. 



189 



that he was begotten at the time of his incarnation, yet 
that he was eternal. 

It is true the Scriptures do not say the divine nature of 
Christ was the Son of God, if it had, one might then 
have said his human nature was excluded, neither does it 
say the human nature was the Son of God, if it had, one 
might say his divine nature was excluded. 

Let us then stick close to the Scriptures, which says 
that holy thing which shall be born of thee, shall be 
called the Son of God, which was both human and divine, 
conceived by a woman, incarnated and clothed with 
human nature. 

(Again, John 10.) I and my father are one, he, the 
Doctor, said, it is worthy of remark, that Christ does not 
say I and my father, which our translation very impro- 
perly supplies, and which in this place would have con- 
veyed a widely different meaning, for then it would 
imply that the human nature of Christ, of which alone I 
conceive God is even said to be the Father in Scripture, 
but he says, speaking then as God over all, I and the 
Father are one. (Dr. C.) 

Here I would say in this chapter it is said, seven times 
c< I and my father. 7 ' 

It seems the Doctor made a great deal of trouble for 
himself with the translations by believing the Son was 
not eternal. 

Thus when our Lord said, no man knoweth the Son but 
the Father, yet there were many that did know him as to 
his human nature, and although his divine nature was 
invisible, only so far as he was made manifest in some 
tangible nature, in such manifestations it appears they 
did see him. 



190 



THOUGHTS ON VARIOUS SUBJECTS. 



(John 11 : 8.) Philip saith unto him. Lord show us the 
Father and it sufficeth us ; Jesus saith unto him, hare I 
been so long time with you, and yet hast thou not known 
me Philip, he that hath seen me hath seen the Father, &c. 

Again, (John 3 : 13,) no man hath ascended up to 
heaven, but he that came down from heaven, even the 
Son ot man which is in heaven. 

Again, (John 17.) I have finished the work, which 
thou gavest me to do, and now ! Father, glorify thou 
me with thine own self, with the glory which I had with 
thee before the world was. 

Again, (John 8 : 58.) Jesus said unto them, verily ! 
verily ! I say unto you, before Abraham was I am. 

Again, the Apostle to the Ephesians 1 : 10, he that 
descended is the same also that ascended up far above all 
heavens, that he might fill all things. 

Here I cannot see why the divine essence could not be 
conceived, born of a woman, which seems to have given 
that great man so much trouble with the translations in 
so many places that it was a great mystery , as said by the 
Apostle 3 : 16, I will agree, I fully agree with the Doctor 
concerning his supreme and eternal Godhead. 

I do not understand much about Arianism or Socin- 
ianism. But if they believed that Jesus Christ was a 
mere man, who had no existence before he was conceived 
by the Virgin Mary, as stated by Watson and Buck, I 
cannot see how they could have believed him to be ori- 
ginated and eternal. 

Again, in Hebrews 1: 8, cc But unto the Son he saith, 
thy throne, God, is forever and ever." 

Here in this place, the Doctor said, that if this be said 
of the Son of God, i. e. Jesus Christ, then Jesus Christ 
must be God. 



THOUGHTS ON VARIOUS SUBJECTS. 



191 



This is all I contend for ; that Jesus Christ was God 
and that his divine nature was his Son and eternal, by 
whom all things were created ; who being the brightness 
of the Father's glory and the express image of his person, 
and upholding all things by the word of his power ; that 
he was the Word, and the Word was with God, and the 
Word was God ; and the Word was made flesh, incar- 
nated, conceived, by a woman, clothed upon with human 
nature, and dwelt among men ; that he was both human 
and divine, grew up to be man, and died a violent death, 
yet gave himself up a willing sacrifice for the redemption 
of every soul of man ; made himself to be a sin-offering 
for us ; who knew no sin, and having purged our sins, 
sat down on the right hand of the majesty on high ; and 
as it is appointed unto men once to die, but after this to 
judgment, so Christ was once offered to bear the sins of 
many, and unto them that look for him shall he appear 
the second time, without sin unto salvation. 

I will here give a piece from the Doctor. In his com- 
ment on the Hebrews he says, speaking on the doctrine 
of the Eternal Sonship of the divine nature of Christ : 
''I had the privilege of conversing with the late Kev. 
John Wesley, about three years before his death. He 
read from a book in which I had written it, the argument 
against which now stands in the note on Luke 1: 35. He 
did not attempt to reply to it ; but allowed that on the 
grounds on which I had taken it, the argument was con- 
clusive. I observed that the proper essential divinity of 
Jesus Christ appeared to me to be so absolutely necessary 
to the whole Christian scheme and to the faith both of 
penitent sinners and saints, that it was of the utmost im- 
portance to set it in the clearest and strongest point of 



192 



THOUGHTS ON VARIOUS SUBJECTS. 



view, and that with my present light I could not credit 
it, if I must receive the common doctrine of the Sonship 
of the divine nature of our Lord. He mentioned two 
eminent divines who were of the same opinion, and added 
that the Eternal Sonship of Christ had been a doctrine 
very generally received in the Christian Church, and he 
believed no one had ever expressed it better than his 
brother Samuel had done in the following lines : 

' From thee, in one eternal Now, 

Thy Son, thy offspring flowed, 
And everlasting Father thou 

As everlasting God.' 

He added not one word more on the subject, nor ever after 
mentioned it to me, though after that we had many inter- 
views. But it is necessary to mention his own notes on 
the text that has given rise to those observations, which 
shows that he held the doctrine as commonly received 
when he wrote that note. It is as follows : 

" ' Thou art my son, God of God, light of light ! This 
day have I begotten thee. I have begotten thee from 
eternity,' " &c. 

REMARKS ON ROMANS 7: 24. 

" wretched man that I am." I have read this chap- 
ter often, but do not understand it. The Apostle must 
have had in view an old custom, when they bound a dead 
body to a living man, who had to carry it in his embrace 
until he died away. 

Here, lest some may think the Apostle meant the old 
Paul, I read a piece in the Guide, where a minister in 
giving in his experience, August, 1868, says : 

Ci I am convinced that it is not possible for me to believe 



THOUGHTS ON VARIOUS SUBJECTS. 



193 



that Jesus Christ designed that his Church should live in 
the seventh chapter of Romans." 

He said, I tell you the truth ; I lie not. I believe that 
Paul at one time had a trial with legalities and unbelief. 
At one time he said, ! wretched man that I am ; but 
not all the time. I believe he came out of it, and when 
he preached to the Galatians he preached to them out of 
a portion of his own experience. He called them foolish 
G-alatians ; he knew they were foolish ; he knew he had 
been foolish. 

Here the reader will take notice the seventh of Romans 
was years after he wrote to the G-alatians, and some 
twenty years after his conversion, when he was filled with 
the Holy Ghost. I believe the Apostle received the Holy 
Ghost at his conversion, and lived holy until the Master 
called him home. 

Then as this is an important subject, I will give the 
reader another piece taken from the Guide of May, 1870, 
by President A. Mahan : 

" The first seventeen years of my Christian life were 
spent in the belief and under the exclusive influence of 
the doctrine that all believers in common do in this life 
daily break the law of God in thought, word and deed," 
&c. " My conversion," he says, <£ in the judgment of all 
who knew me, was very marked and decisive. JSTone 
questioned the propriety of my professing such attain- 
ments, and all wondered at the long continuance of the 
joy of that first love." 

The old disciples, however, unitedly assured me that 
this order of devotion, this prayer and deep spiritual joy, 
would not continue, but would be followed by declensions, 
and backslidings, and an aching void within, which would 
13 



194 



THOUGHTS ON VARIOUS SUBJECTS. 



make me cry out with Paul, u 0, wretched man that I am, 
who shall deliver me from the body of this death," &c. 

He says, " When I expressed a belief that the believer 
might be kept in perfect peace, I was asked if I thought 
that I could be a better Christian than Paul, did he not 
find a thorn in the flesh, that is remaining sin ; God 
taught him the plague ot his own heart, he would teach 
me the same lesson in due time ; but did not Paul fail to 
do the things which he would, and did he not do the 
things he would not?" 

Then I would be told again that I had yet to learn the 
plague of my own heart ; I would again be asked, did 
not Paul even groan and cry out under the weight of the 
body of this death. It was thus that the oldest and most 
experienced believers then sanctified their backslidings, 
and shortcomings, and comforted themselves in their con- 
scious bondage under the law of sin and death. 

££ It was under such teaching that I commenced the 
Christian race, as I believed such was my life, holding it 
as revealed that I should sin." 

Believing that the joys of the first love would pass away, 
they did pass away ; believing that the way of life is a 
thorny road, it became such in my experience, as the 
blessings I knew when first I saw the Lord, passed away; 
it did leave an aching void within, and I knew the 
plague of my own heart ; I did become a wretched 
man, &c. 

He says he began to inquire whether God had not re- 
served some better things for us. His attention was drawn 
to such as these, "the Lord shall be their everlasting 
light; believing, ye rejoice with joy unspeakable," &c. 

This, he said, was not his experience ; he studied the 



THOUGHTS ON VARIOUS SUBJECTS. 



195 



Bible, &c, and during the great revival I said to one, 
there is one thing I desire to understand, I want to know 
the secret of the piety of Paul and how to make such 
attainments myself ; the love of Christ constrained him, 
&c. That love, he says, did not constrain me, &c. 
Paul did receive the Holy Grhost, after he had believed ; 
I had not received the baptism of power, &c. 

Here, the reader will take notice, he says, St. Paul 
received the Holy Grhost after he believed, whereas, it 
should be, when he believed. 

He says he had not received that baptism of power, yet 
it would appear from his own confession he had, at his 
conversion, received a powerful baptism. 

Here the difference between him and the Apostle ap- 
pears to be this, the Apostle did not confer with flesh and 
blood. He (Mahan) conferred with the old disciples, who 
led him to follow the example of a Jew, who the Apostle 
describes as laboring still under the law of sin, crying 
out, ik 0, wretched man that I am V instead of that of the 
Apostle who had been made free from sin and lived so 
holy. 

As I have not space here to give but a sketch from that 
good piece of Mahan, let it be a lesson for those who are 
led away from the truth by disciples, young or old, instead 
of searching the Scriptures, which saith, " if Christ shall 
make you free, ye shall be free indeed." 

I will here mention a case, (1st Kings,) where the man 
of God was charged by the word of the Lord, saying, eat 
no bread nor drink water, nor turn again by the same 
way that thou comest. 

Yet he suffered himself to be deceived by the old 
prophet, who told him that an angel spake unto him by 



196 



THOUGHTS ON VARIOUS SUBJECTS . 



the word of the Lord ; so he went back, and did eat and 
lost his life. 

Those who wish to know the secret of the piety of St. 
Paul, must live holy, as he did, hut in no case presume 
to sanctify their unrighteous acts by any example that 
can be taken from the Apostle, who lived so holy. 

But to the text, " ! wretched man that I am/' The 
Apostle in this place labored with the Jews, in demon- 
strating the insufficiency of the law, in opposition to the 
Gospel ; that by the law was the knowledge of sin, by 
the Gospel was the cure and the great excellency of the 
Gospel over that of the law. 

Verse 9. "For," says he, "I was alive without the 
law once," that is before he had a knowledge of its spi- 
ritual extent, and as it would appear, he keeps up the 
struggle, under one seeking their salvation, by the law, 
or their own good works. 

Verse 4. cc Wherefore, my brethren, ye also are become 
dead to the law, by the body of Christ, that ye should be 
married to another, even to him who is raised from the 
dead ; that being dead wherein we were held, what shall 
we say then, is the law sin ? God forbid." 

Verse 14. u For we know the law is spiritual, but I am 
carnal, sold under sin." 

Thus the Apostle represents himself, as well as the 
whole human race, as being sold under sin by nature, 
through the fall in Adam. 

Verse 18. " For I know," says he, "that in me, that 
is in my flesh, dwelleth no good thing." . 

Then cannot every sanctified soul say this, that is, in 
my flesh, in the fallen nature dwelleth no good thing. 

The Apostle, in another place, says: "we have no 



THOUGHTS ON VARIOUS SUBJECTS. 



197 



confidence in the flesh ; if any other man thinketh that 
he hath, whereof he might trust in the flesh, I more. 
Circumcised the eighth day, of the stock of Israel, of the 
tribe of Benjamin, a Hebrew of the Hebrews, as touching 
the law, a Pharisee, concerning zeal, persecuting the 
Church, touching the righteousness, which is of the law, 
blameless ; but what things were gain to me, those I 
counted loss for Christ, yea, doubtless, and I count all 
things loss for the excellency of the knowledge of Christ 
Jesus, my Lord." 

The Apostle represents all as having fallen in Adam ; 
and that there is no salvation, but through faith in Christ 
Jesus, for saith the Apostle, u I know that in me (that is 
in my flesh) dwelleth no good thing." 

The Kev. Benson on this, said the corrupt and degen- 
erate self, my animal appetite, passions, debased through 
the fall or in me while I was in the flesh, and not in the 
spirit. I understand the Apostle as speaking then at 
that time, there is no good thing in me, he takes care to 
put in the clause (that is in my flesh.) 

As I have stated, I do not understand the 7th of Ro- 
mans, and in this place it may be one of the things meant 
by St. Peter, when he said, "even as our beloved brother 
Paul, also, according to the wisdom given unto him, in 
which are some things hard to be understood, which they 
that are unlearned and unstable wrest as they do also the 
other Scriptures unto their own destruction, while they 
do not obey such as they do understand." 

Then if we would not neglect such Scriptures, that we 
do understand, instead of wresting those that we do not 
understand to our destruction, the Lord would lead us in 
the right way. 



1 198 



THOUGHTS ON VARIOUS SUBJECTS. 



The Apostle said, for I know that in me, (that is in 
my flesh) dwelleth no good thing, he takes care to insert 
the clause (that is in my flesh,) so that I cannot under- 
stand him to mean the holy Paul, groaning under the 
weight of sin, but only, that even he had the fallen 
nature, the flesh, to be kept under. 

Here then, I would say to those who can receive the 
doctrine, that there is in the best of men two principles, 
called nature and grace, or the flesh and the spirit, aud 
that these are the contrary the one to the other ; then 
though G-od made man perfect, with all his members, 
and tempered the body together, that there should be no 
schisms in the body ; that the members should have the 
same care one with another, and although all our mem- 
bers act in harmony with each other, yet all having 
fallen in Adam, they are all in opposition and contrary 
to the spirit, except through preventing grace, and under 
the control of a sanctified spirit ; while the spirit on the 
other hand, is in opposition to the flesh, like that of a 
father when seeking out a lost child, thus the spirit is 
seeking and searching every lane and alley in bringing 
back the human race from whence we are fallen, to a 
state of righteousness and true holiness, through Christ 
Jesus, our Lord. 

Then I do not wonder at the philosopher, when he 
imagined that he had two souls, a bad and a good soul, 
for, saith he, if I had but the one soul, it could not pant 
at the same time after vice and virtue. Yet we have but 
the one soul, still in the one soul there may be two prin- 
ciples, or what is called nature and grace, or the flesh and 
the spirit, and these are the contrary the one to the 
other. 



THOUGHTS ON VARIOUS SUBJECTS. 



199 



But as I have stated, 1 do not understand the 7th of 
Romans, I must leave it to the learned, but as I cannot 
receive the doctrine of those who believe that the holy 
Apostle meant himself, as I cannot believe that the great 
Apostle twenty years after being filled with the Holy 
Ghost, would be representing himself under the figure of 
one being bound in the embraces of a dead body, crying, 
! wretched man that 1 am, because it would imply the 
weakness and insufficiency of the Gospel as well as the 
law ; because those Jews might have said, you Paul who 
have been preaching to us twenty years a free salvation 
through faith alone, and now laboring under the weight 
of sin, and wretched because the Apostle said, for the 
law of the spirit of life in Christ Jesus hath made me free 
from the law of sin and death, because our Lord said, if 
the Son therefore shall make you free, ye shall be free 
indeed, and as we have no account of the Apostle com- 
mitting one sin after his conversion, how could he be cry- 
ing, ! wretched man that I am. 

Dear reader, as I have such an exalted opinion of old 
Paul, spare me, I believe he was a pattern to those who 
were sanctified in Christ Jesus, and living holy he must 
have pushed the principles of religion to their utmost 
consequences, and must have been a very proper standard 
of the Christian religion. 

Then ! wretched man, should be the cry of every 
unregenerate soul, who shall deliver me from the body of 
this death. 

Thank God, says the Apostle, through Jesus Christ our 
Lord. 



200 THOUGHTS ON VARIOUS SUBJECTS. 

ANTINOMIANISM. 

St. Paul proved to those Jews, both Jew and Gentile, 
that they are all under sin. Rom. 3. 

(Gal. 3: 8,) " and the Scriptures forseeing that God 
would justify the heathen through faith, preached before 
the Gospel unto Abraham, saying, in thee shall all nations 
be blessed." 

(Verse 11.) " But that no man is justified by the law 
in the sight of God it is evident, for the just shall live by 
faith , and the law is not of faith, but the man that doeth 
them, shall live in them." 

(Rom. 3 : 28.) " Therefore we conclude that a man is 
justified by faith without the deeds of the law." 

(29.) 4k Is he the God of the Jews only, is he not also of 
the Gentiles, yea, of the Gentile also." 

(31.) "Do we then make void the law through faith, 
God forbid, yea, we establish the law." 

Here I would say the law pointed out the sin and death 
to the sinner, but it being weak through the flesh could 
not give life. 

(I. Corin. 1 : 30,) saith the Apostle, " but of him are 
ye in Christ Jesus, who of God is made unto us wisdom 
and righteousness, and sanctiflcation and redemption." 

Not that Christ's personal righteousness is transferred 
to any one, but through faith in him, who was made to 
be sin for us who knew no sin, that we might be made 
the righteousness of God in him. 

I cannot see where those Antinomians could have got 
their doctrine from, after seeing the Apostle prove so 
plainly to those Jews that the middle vail was taken 
away, and that their narrow contracted notions were vain. 



THOUGHTS ON VARIOUS SUBJECTS. 



201 



(As I understand them,) 1. That we are to do nothing in 
order to salvation, but barely to believe ; 2. That there is 
but one command, to believe in Christ ; 3. That Christ has 
taken away all other commandments and duties, having 
abolished the law. I would just state here as related by 
John Wesley in the sermon of the Count, as follows : 

Thus Count Zinzendorf preaching at Fetter's lane on 
(John 8 : 11,) places this in a strong light, he soundly 
began, Christ says : "I came not to destroy the law, but 
he did destroy the law, the law condemned the woman to 
death, but he did not condemn her, and God himself does 
not keep the law, the law forbids lying, but God said forty 
days, and Nineveh shall be destroyed, yet Nineveh was 
not destroyed." (W.) 

Now while I would make all allowance, that one might 
be misunderstood^ and in the absence of hearing both 
sides, yet with other testimony one may see to what 
extreme lengths people will go to support a creed, that 
every one enters into spiritual life and is justified through 
faith alone in Christ Jesus for the remission of the sins 
that are past, is evident. 

Yet, having entered into life, are we to sit down to eat 
and rise up to play, are we less accountable to do good 
works when under the Gospel, a more excellent system of 
grace than they who were under the law ? 

Again, what says our Lord, "for I say unto you 
that every idle word that men shall speak, they shall give 
account in the day of judgment, for by thy words thou 
shalt be justified, and by thy words thou shalt be con- 
demned." — St. John. They were judged every man 
according to his works. 

(Rom. 3.) Saith the Apostle, "do we make void the 



202 



THOUGHTS ON VARIOUS SUBJECTS. 



law through faith, God forbid, yea we establish the law." 
By law here I understand the Mosaic law, of which 
Christ was the end for righteousness to every one that 
believe. — Rom. 10. However, some think it was the 
moral law, he came not to destroy; but I would think all 
the laws of God are moral, and that no one disputes the 
moral law but the breakers of it; and that he came to fulfil 
the Mosaic law, and not to destroy it, I have not a doubt. 

Then I would make a few remarks on the law, and 
leave every one free to draw their own conclusions. 

1. That great man John Wesley, in his sermon, (vol. 
3, 221,) " think not that I am come to destroy the law 
or the prophets, I am not come to destroy but to fulfil, 
for verily I say unto you, till heaven and earth pass, 
one jot or one tittle shall in no wise pass from the law, 
till all be fulfilled," &c, (Chap. 5 : 17.) 

Mr. Wesley said the ritual or ceremonial law delivered 
by Moses to the children of Israel, &c, our Lord did 
indeed come to destroy, to dissolve and utterly abolish, to 
this bear all the Apostles witness. (W.) 

W. continues, "one jot or one tittle shall in no wise 
pass till heaven and earth pass;" or, as it is expressed 
immediately after, "till all (or rather, all things) be ful- 
filled, till the consummation of all things." Here he 
says, "there is therefore no room for that poor evasion, 
(with which some have delighted themselves,) that as no 
part of the law was to pass away till all the law was ful- 
filled ; but it has been fulfilled by Christ and therefore 
now must pass for the Gospel to be established. Not so. 
The word all does not mean all the law, but all things in 
the universe, as neither has the term fulfilled any refer- 
ence to the law, but to all things in heaven and on earth." 
(W.) 



THOUGHTS ON VARIOUS SUBJECTS. 



203 



Here, then, I do not like to differ with that great man, 
but the Apostle said, he taketb away the first that he 
may establish the second. . 

How he (Wesley) could have understood the term ful- 
filled to have had no reference to the law, I cannot see, 
as the word is so plain, "I am not come to destroy the 
law, but to fulfil." 

Then, as I understand it to be the whole Mosaic law, 
including its ritual or ceremonial, and that those types 
pointed out that Christ, who was the end of the law, to 
every one that believeth. 

(Gal. 3.) But before faith came we were kept under the 
law, shut up unto the faith, which should afterwards be 
revealed. 

(Gal. 3 : 24.) Wherefore, the law was our schoolmaster 
to bring us to Christ, that Ave might be justified by faith. 

But after faith is come we are no longer under a school- 
master, for ye are all the children of God by faith in Christ 
Jesus. 

Thus the law ended where Christ commenced, but not 
destroyed or made void, as I understand it. 

The text says k < one jot shall not pass from the law till 
all be fulfilled." 

Then I do not understand that all the law, or all things 
foretold by Moses and the prophets are to be fulfilled at 
once, but that each and every tittle of the law will so 
stand until fulfilled. 

It is true one may become dead to those types when 
they receive the thing signified. 

For an example, the circumcision of the flesh, if it pointed 
out the circumcision of Christ in the heart, it may be 
said to be abrogated, or no longer needed when fulfilled, 



204 



THOUGHTS ON VARIOUS SUBJECTS. 



by receiving that Christ, who was the end of the law, to 
every one that believeth. 

But the Apostle seems to be aware of those Antinomi- 
ans, and lest they should fain "destroy the whole Mosaic, 
as well as the moral law, (Rom. 3,) says, "do we make 
void the law through faith ; God forbid ! Yea, we estab- 
lish the law." 

(Verse 4.) he says, wherefore, my brethren, ye also are 
become dead to the law by the body of Christ. 

(Verse 6.) But now we are delivered from the law, that 
being dead wherein we where held. 

Thus, we are now under the Gospel, a more excellent 
way. 

Then, lest they should undervalue the law he says, 
(verse 7,) " what shall we say then, is the law sin? God 
forbid ! Nay, I had not known sin but by the law, for I 
had not known lusts, except the law had said, thou shalt 
not covet." 

(Verse 12.) Wherefore the law is holy and the com- 
mandments holy, just and good. 

But it could not take away the sin ; as saith the Apostle, 
(Gal. 3 : 20,) Is the law against the promises of God ? God 
forbid ! for if there had been a law which could have 
given life, verily righteousness should have been by the 
law. As saith also the Apostle, in Hebrews 9, "if the 
blood of bulls and goats, sprinkling the unclean, sancti- 
fleth to the purifying of the flesh, how much more shall 
the blood of Christ, who, through the eternal Spirit, offered 
himself without spot to God, purge our consciences from 
dead works to serve the living God." 

And, again, there is the law of the Sabbath-day, that, 
as I understand it, will continue as long as the earth 
remaineth. 



THOUGHTS ON VARIOUS SUBJECTS . 



205 



(Heb. 4.) For he spake in a certain place of the seventh 
day on this wise, and God did rest the seventh day from 
all his works ; and in this place again, if they shall enter 
into my rest. 

Then, although Joshua brought the people into the 
land of Canaan, he could not give them that true rest. 

For, saith the Apostle again, he limiteth a certain day, 
saying, (in David,) to-day, after so long a time, as it is 
said, to-day if ye will hear his voice, harden not your 
hearts, for if Jesus had given them rest then would he 
not afterward have spoken of another day ; there remain- 
eth, therefore, a rest to the people of God. 

Then if Moses could not bring the people into the land 
of Canaan, nor could Joshua give them that true rest, in 
a risen Christ there remaineth therefore a rest to the 
people of God. Then if the Sabbath-day still points out 
that eternal Sabbath, where all our toils are o'er, should 
we not still keep the Sabbath-day holy, and labor to enter 
into that eternal rest. 

Again, I would state, Wesley, in his vol. 1, pa^e 53, 
on Rom. 10, Moses described the righteousness which is 
of the law, that the man that doeth those things shall 
live by them. He does not here oppose the covenant 
given by Moses, to the covenant given by Christ. If we 
ever imagined this, it was for the want of observing that 
the latter, as well as the former part of these words were 
spoken by Moses himself to the people of Israel, and that 
concerning the covenant which then was, (Deut. 30 : 14 ;) 
but it is the covenant of grace, which God, through Christ, 
hath established with men in all ages, (as well before and 
under the Jewish dispensation as since God was mani- 
fested in the flesh,) which St. Paul here opposes to the 
covenant of works made with Adam in Paradise. 



206 



THOUGHTS ON VARIOUS SUBJECTS. 



He (Mr. Wesley) says, they were ignorant that Christ 
is the end of the law for righteousness to every one that 
believeth ; that he had put an end to the first law or cove- 
nant, which indeed was not given by God to Moses, hut 
to Adam. He says, whoever was under the covenant of 
works? None, but Adam before the fall. 

Yet, I was under the impression the passage referred to 
by Paul must have been in Leviticus, 18 : 5, "ye shall 
therefore keep my statutes and my judgments, which, if 
a man do, he shall live in them." 

This would agree with the Apostle in the G-alatians, 
3: 12, 11 and the law is not of faith, but the man that doeth 
them shall live by them." 

Surely no one should think this law was given to Adam 
and not to Moses. 

(Verse 10.) For as many as are of the works of the law 
are under the curse, for it is written, cursed is every one 
that continueth not in all things which are written in the 
book of the law to do them. 

Certainly this must have been a law given to Moses and 
not to Adam. 

1 cannot see how this passage, or the one referred to 
by Wesley, could have had any reference to the law given 
to Adam. 

Again, Wesley, page 306, vol. 1, on the passage Rom. 
7 : 12, " Wherefore the law is holy, and the command- 
ment holy, and just and good." He says it is the moral 
law spoken of in the text, he says it is not the ceremo- 
nial law, whereof the Apostle says in the words above 
recited, — I had not known sin, but by the law," — this 
is too plain to need a proof, neither can we understand, 
by the law mentioned in the text, the Mosaic dispensation, 



THOUGHTS ON VARIOUS SUBJECTS. 



207 



it is true, he says, the word is sometimes so understood, 
as when the Apostle says, speaking to the Galatians, 
3 : 17, the covenant that was confirmed before, namely, 
with Abraham, the Father of the faithful, the law, the 
Mosaic dispensation, which was four hundred and thirty 
years after, cannot disannul, but it cannot be so under- 
stood in this text, for the Apostle never bestowed so high 
commendations as these upon that imperfect and shadowy 
dispensation, he nowhere affirms the Mosaic to be a spi- 
ritual law, or that it is holy and just and good, (strange 
indeed, the law of Moses not just and good.) Yet it does 
appear that the Mosaic law was just, spiritually, and 
good, and though it stood in meats and drinks, and 
carnal ordinances imposed on them, until the time of 
reformation, yet that it was just and good. 

He, Wesley, says the first law, or covenant, was not 
given to Moses but to Adam, in a state of innocency. 

Here I see no covenant made with Adam ; God gave 
Adam a law to keep ; Adam broke that law, and he 
became spiritually dead. Then I would think, to destroy 
the law would be to say it was false, whereas Christ did 
not come to destroy, but to complete, to perfect, to fulfil, 
and to accomplish every thing, shadowed forth in the 
Mosaic ritual, to fill up its great designs ; in itself it was 
a shadow, typically representing good things to come, but 
it does appear that the first covenant was that given 
under the Mosaic. 

Heb. 7 : 11. "If therefore perfection were by the Le- 
vitical priesthood, (for under it the people received the 
law,) what further need was there that another priest 
should rise after the order of Melchisedec, and not to be 
called after the law of Aaron," &c. 



208 



THOUGHTS ON VARIOUS SUBJECTS. 



Heb. 9. "Then verily, the first covenant had also 
ordinance of divine service, and a worldy sanctuary, for 
there was a tabernacle made, the first wherein was the 
candlesticks and the shew-bread," &c. 

Heb. 7 : 15. "And it is yet far more evident, for that 
after the similitude of Melchisedec there ariseth another 
priest, who is made, not after the law of a carnal com- 
mandment, but after the power of an endless life." 

Verse 18. "For there is verily a disannulling of the 
commandment going before, for the weakness and unpro- 
fitableness thereof, for the law made nothing perfect, but 
the bringing in a better hope did, by which we draw 
nigh to God." 

Heb. 10. " For the law having a shadow of good things, 
can never with those sacrifices which they offered, year 
by year continually, make the comers thereunto perfect. 
For then would they not have ceased to be offered ? 
because that the worshippers once purged, should have 
had no more conscience of sin, but in these sacrifices 
there is a remembrance again made of sins every year, 
for it is impossible that the blood of bulls, and of goats 
should take away sins." 

Verse 9. " Then said he, Lo, I come to do thy will, 
God. He taketh away the first, that he may establish 
the second ; by which will we are sanctified through the 
offering of the body of Jesus Christ once for all." 

Heb. 8:7. " For if that first covenant had been fault- 
less, then should no place have been sought for the 
second ; for finding fault with them, he saith, behold the 
days come, saith the Lord, when I shall make a new 
covenant with the house of Israel, and with the house of 
Judah ; not according to the covenant that I made with 



THOUGHTS ON VARIOUS SUBJECTS. 209 

their fathers, in the day when I tOv)k them by the hand, 
to lead them out of the land of Egypt, because they 
continued not in my covenant, and I regarded them not, 
saith the Lord." 

10:15. c< Wherefore the Holy G-host also is a witness 
to us : for after that he had said before." 

Verse 16. "This is the covenant that I will make with 
them after those days, saith the Lord ; I will put my 
laws into their hearts, and in their minds will I write 
them, and their sins and iniquities will I remember no 
more," &c. 

Then it would appear that the covenant made with 
their fathers,' when he led them out of the land of Egypt 
was the first covenant when under those types and 
shadows, and it is thought that no Jew pretended to 
believe that the annual atonement cancelled his sins 
before G-od ; yet they were offered therefore not in con- 
sideration of their own efficacy, but as referring to 
Christ. Then I am under the impression that the whole 
law under the Levitical priesthood given by G-od to 
Moses, was spiritual, just and good, yet was faulty in one 
thing, it could not take away sin, in that it is weak 
through the flesh. 

What then, it is thought the law given to Adam was 
broken, and abrogated, and froni that time for about 
2,500 years after Adam's transgression, until Moses, 
there was no written law, that men were under a general 
covenant of grace, such as that given to Adam, Noah, 
and Abraham. 

Kom. 5: 13. "For," saith the Apostle, " until the law, 
sin was in the world ; but sin is not imputed when there 
is no law. Nevertheless, death reigned from Adam to 
14 



210 



THOUGHTS ON VARIOUS SUBJECTS. 



Moses, even over them that had not sinned, after the 
similitude of Adam's transgression, who is the figure of 
him that was to come." 

Heb. 10. Again : saith the Apostle, " for the law hav- 
ing a shadow of good things to come, and not the very 
image of the things, can never with those sacrifices, 
which they offered year by year continually, make the 
comers thereunto perfect, for then would they not have 
ceased to be offered, because that the worshipper once 
purged, should have had no more conscience of sin." 

Here, in this place, I do not understand the Apostle to 
have meant, that one had no more conscience of subse- 
quent sin, should they commit them after justification, 
but rather that he has no more conscience of his past 
sins, they being once purged through the sanctiflcation 
of the Spirit unto obedience, and the sprinkling of the 
blood of Jesus Christ, they at the time had no more con- 
science of sin, not like those who continually offered up 
the blood of beasts that could not take away sin. 

Then if those sacrifices which they offered year by year 
could not make the comers thereunto perfect, and that 
Christ being offered up once for all, and the vail that 
separated the holy from the holy of holies, being taken 
away when Christ expired on the cross, should not every 
one, Jew and Gentile, be invited to enter at once into the 
holiest by the blood of Jesus, by a new and living way 
which he hath consecrated for us through the vail, that 
is to say, his flesh. 

Hebrews 10: 21. " And having a High Priest over the 
house of God, that we may draw near with a true heart, 
in full assurance of faith, having our hearts sprinkled 
from an evil conscience and our bodies washed with pure 



THOUGHTS ON VARIOUS SUBJECTS. 



211 



water, let us hold fast the profession of our faith without 
wavering, for he is faithful that promised " 

Then is not every child of Adam as much invited and 
elected as ever John Calvin was while in his sins ; yet he 
with all his errors, if he obeyed the Gospel call, and lived 
holy, may he not now he with the holy angels, resting 
from his labors, while many with the best creed under 
the sun, disobey the G-ospel call, refuse to come to Christ 
Jesus through faith and live holy, may let the time slip, 
and be forever lost. 

A FEW REMARKS ON JOHN 15: 2. 

u Every branch in me that beareth not fruit, he taketh 
away ; and every branch that beareth fruit, he purgeth it 
that it may bring forth more fruit." 

Then what are we to understand by fruit ? Is it not 
good works, when done through faith. Then are not 
these good works to visit the sick, the fatherless, and the 
widow in their affliction, &c, when performed through 
that charity which is the end of the commandments. Our 
Lord commences verse 1, c£ I am the true vine, and my 
Father is the husbandman." 

Verse 5. <( I am the vine, ye are the branches ; he that 
abideth in me, and I in him,, the same bringeth forth 
much iruit, for without me ye can do nothing." 

Our Lord, it seems, represents himself as being the 
vine, the true believers the branches, and the Father the 
husbandman, or the root and trunk of the tree. It is 
well understood of the natural tree how closely the 
branches are connected with the vine. . There is an arti- 
cle in the tree called the sap ; it runs up between the bark 
and the heart of the tree, which draws up the waters from 



212 



THOUGHTS ON VARIOUS SUBJECTS. 



its roots up into all its branches ; and if any one of its 
branches be cut through, the sap all round it is deprived 
of its unction and it must wither and die. 

Verse 6. Thus our Lord said, "If a man abide not in 
me, he is cast forth as a branch, and is withered, and men 
gather them and cast them in the fire, and they are 
burned." 

First, then, let us view the tree when it first peeps 
above the ground — perfect tree, not a grown tree — putting 
forth its little branches, nourished by the waters spring- 
ing up from its roots, bringing forth fruit, first a handful, 
then a basketful, until it becomes a great tree. Thus in 
the new born babe ; in its regenerate state it receives the 
waters of life proportionably to its faith, needs, and obe- 
dience to his word. 

I read a piece in the last Plome Journal over the signa- 
ture of E. Ball. In one place he says : "Those who in- 
sist on gradual Sanctiflcation should tell us where the 
dividing line is between the sins and impurities from 
which we may be saved now, and those we cannot be. • I 
claim that I am not responsible for the imperfection in 
my life or character, from which I cannot be saved now ; 
and more than this, I cannot see how these unavoidable 
imperfections, be they what they may, can prevent my 
present Sanctiflcation. For if I understand Sanctiflcation 
at all, it means to be saved now as fully as we can be, not 
as others, not as was John Fletcher, but as we can be. 
This is salvation to the uttermost to us at present." 

" But/' says he, " the question then may be asked, to 
what extent may men be saved now? I answer, up to 
the measure of their light and spiritual discernment ; just 
as far as the spirit of God's word makes duty and privi- 
lege plain to their own consciences." 



THOUGHTS ON VARIOUS SUBJECTS. 



213 



This would appear to be correct ; yet he seems to make 
it a gradual work after all. If one is sanctified propor- 
tionally as he may receive light and discernment of his 
failings, it would appear to be gradual. Wesley contended 
for an instantaneous Sanctification, but in this way, one 
might be dying six months, but there was a moment when 
the breath left the body ; in this way everything is done 
instantaneous, but I would call it gradual, if six months 
dying. 

This I would think to be just the state of the new born 
babe in Christ. When justified, he turns his eyes away 
from sin as soon as he perceives it ; he takes up his 
cross as soon as he discerns it, as it is the duty of those 
who live in a justified state, otherwise how can they be 
justified? 

I would not say, if one should come short of this some- 
times through heaviness and manifold temptations that 
Christ has given them up, nay, but rather that, he says, 
" the bruised reed he will never break, the smoking flax 
he will never quench, but raise it to a flame. " 

Thus then, the new-born babe, having the spirit sanc- 
tified through the sprinkling of the blood of Jesus Christ, 
should he not work ? 

Although the sinner enters into life by grace, through 
faith alone in him, who died in his stead, that we might 
be made the righteousness of Grod in him, should they not 
then work ? I am afraid there are many, in particular 
those Antinomians who think after having entered into 
life through faith, that they have nothing more to do as 
they say, but have faith, this must be an error, for St. 
James says, (2 : 14,) " what doth it profit, though a man 
say he has faith, and have not works, can faith save him, 



214 



THOUGHTS ON VARIOUS SUBJECTS. 



for as the body without the spirit is dead, so faith without 
works is dead also/' 

24. " Ye see then how that by works a man is justified, 
and not by faith only." 

22. " Seest thou how faith wrought with his works, 
and by works was faith made perfect." 

Thus, although the sinner enters into life through 
faith alone, I understand St. James to mean after having 
entered into spiritual life, we are justified by works, and 
not by faith only, thus the Apostle Paul, who said 
the sinner is justified through faith alone, yet he said, 
and not the hearers of the law are justified before God, 
but the doors of the law shall be justified, then should 
not every believing soul, work out their own salvation, 
and that not of themselves, but in him, who worketh in 
us that which is well pleasing in his sight. 

Thus the new-born babes, having been made free from 
sin, if they live holy up to their calling, will they not bring 
forth fruit? " Every branch," said our Lord, "that 
beareth fruit, he purgeth it that it may bring forth more 
fruit, and every branch in me, that beareth not fruit, he 
taketh away." 

Thus we may perceive the streams may be neglected 
until they become impure, and the fountain becomes 
impure also ; thus it would appear that there are so many 
of our professing Christians who refuse to take up their 
cross and go to work in the saving a perishing world 
they insensibly fall into that lower state, thus, not per- 
fecting their faith by their works, they become children, 
tossed to and fro, carried away by the slight and craft- 
iness of men, laying again the foundation of repentance 
from dead works. 



THOUGHTS ON VARIOUS SUBJECTS. 



215 



How is all this, they say? They remember so well, 
that they had such a clear evidence when justified that 
Satan dare not tempt them otherwise, how is all this, that 
I now feel so much sin in the heart, the old stumps that 
they thought were gone, now show themselves, just cut 
down even with the ground ? I say such can well remem- 
ber when their sios were washed away, but do they so 
well remember, how they have neglected taking up their 
cross and attending to duties. 

Yea, we may depend on it, in the best soil in our 
garden the grass will germinate as soon as we lay down 
the plough, thus the spirit may be made as pure as the 
blood of Christ can cleanse it, yet if we lay down the 
plough, neglect duties, one may not only see the old 
stumps that were gone, but may see the shrubs and briers 
of all kinds newly springing up. 

Dear reader, is it not plain that while we are slumber- 
ing, leaving our garden or house unoccupied, empty and 
swept, Satan is still at work and enters there again, 
sowing the tares, shrubs, green briers of the worst kind, 
and he may enter and dwell there again. 

But this Entire Sanctification, a partial, a gradual or 
an instantaneous sanctification^, that we hear so much 
about, as 1 do not see the language made use of by the 
Apostles exactly in words, I leave the reader to use his 
own expressions as he may think best. 

But I would recommend the new-born babe to the saying 
of our Lord, that men ought always to pray, and not to 
faint ; and the Apostle Paul said, " in everything by prayer 
and supplication, with thanksgiving, let your request be 
made known unto God, and the peace of God, which 
passeth all understanding, shall keep your hearts and 



216 



THOUGHTS OX VARIOUS SUBJECTS, 



minds through Christ Jesus." also the words of St. Peter, 
cs wherefore laying aside all malice, and all guile, and 
hypocrisies, and envies, and all evil speakings, as new- 
bom babes desire the sincere milk of the word, that ye 
may grow thereby : it" so be ye have tasted that the Lord 
is gracious," &c. 

If St. Peter had any allusion to the infant babe, in 
desiring the sincere milk, as it would appear that they in 
their generation, are wiser than the children of light, 
does not every mother know how the babe will struggle, 
when put on the inflamed side ? 

It men in their regenerate state would scuffle equally 
with the natural babe, for the sincere milk of the word, 
would they not bear much fruit ? 

In conclusion the text tells us, '''every branch in me 
that beareth not fruit, he taketh away, and every braDch 
thai beareth fruit, he purgeth it that it may bring forth 
more fruit. " 

Thus the new born babe, being regenerated, brought 
out of that state of sin and death to a life of righteous- 
ness and holiness, and here the Christian battle begins. 
Some few go to work at their Father's business, in saving 
a perishing world : while many of them, I am ashamed 
to say. retuse to take up their cross ; they become lovers 
of pleasure more than in the saving their own souls, and 
insensibly fall into that lower state, bringing forth no 
fruit. Thus they become so conformed to the world, they 
neither have much taste for prayer or class meetings ; 
they begin to feel that they are not fit to belong to Church, 
and thus the branches are taken away by themselves, and 
they desire to leave the Church that they may be no longer 
accountable to it for their conduct. 



THOUGHTS ON VARIOUS SUBJECTS. 



217 



If we would think less of pleasures and less of those 
momentary and light afflictions, and more about our eter- 
nal rest, where all our toil is over, it would be far better, 
if men are ashamed to take up their cross as soon as they 
discern it, they should go at once into fervent prayer, 
until they receive that power, through grace, that will 
take all their shame and fears away. Now, my dear 
reader, what need we to care about any amount of bodily 
affliction, let it be little or much, for ten, fifty, or a hun- 
dred years, so that after all we reach that happy place, 
such a place that has never entered into the heart to con- 
ceive, and that to all eternity. 

A FEW REMARKS TO THE SCHOOL CHILDREN. 

Now, my dear children, there seems to be what we call 
an instinct in all animate nature. Instinct means the 
knowledge which God gives to living creatures when he 
makes them. 

Just look at the little birds, what a beautiful nest they 
can make, and the ducks as soon as they are hatched, 
when they leave the shell, how nice they swim ; they do 
not have to go to school — they know how to swim with- 
out any teaching. 

Now, my little children, if I were to tell you to sanc- 
tify yourselves, you might not know what I meant, and 
if I were to tell you to sanctify the Lord God in your 
hearts, you also might not understand me. 

Then, to sanctify the Lord God in your hearts may 
mean to offer him praises due, to remember and contem- 
plate in your hearts how great he is, for he is very great, 
for by him all things were created in heaven and in earth. 

Then, to sanctify yourselves is to set apart, consecrate 



218 



THOUGHTS ON VARIOUS SUBJECTS. 



yourselves. Remember what a great thing it is to be the 
children of the Lord your God, for he is very great. Then 
while we sanctify the Lord in our hearts, and devote our- 
selves to him, he may sanctify our hearts and make us 
holy. It was by him the worlds were created, and he 
created man, and he planted a garden in Eden, and there 
he put the man whom he created, to dress it and to keep 
it, as he knew he could not 'be so happy without work, 
even in Paradise. 

And the Lord gave him this instinct — a free will — so 
that he could obey his word. Yet some may say in the 
unregenerate their will is free only to do evil, but I con- 
tend that the human will is left free in ail, and this is 
why we are held accountable for all our acts, words, and 
deeds, and are punished for our disobedience, and have 
our rewards if we obey his word. 

But some may say the will is bound, necessitated ; but 
bound will is no will at all. How can it be free if bound 
or forced? And it must be an error, for it is said, " choose 
you whom you will serve : if the Lord be thy God, serve 
him ; if Baal be thy God, serve him." 

But in the very nature of things, if the will is free to 
obey, it must be free to disobey ; and if in either case the 
will was bound, necessitated, we could not be accountable 
for our acts. 

And the Lord God commanded the man, saying, "of 
every tree of the garden, thou mayest freely eat ; but of 
the tree of knowledge of good and evil, thou shalt not 
eat of it, for in the day thou eatest thereof, thou shalt 
surely die." 

And our first parent disobeyed his word, and took of 
the fruit, and did eat of it ; the fruit of the tree of which 



THOUGHTS ON VARIOUS SUBJECTS. 



219 



the Lord commanded, saying, " thou shalt not eat of it.'' 
Thus, according to his word, they became spiritually 
dead, sold under sin by nature. 

For saith the Apostle, (i wherefore, as by one man sin 
entered into the world, and death by sin, and so death 
passed upon all men, for that all have sinned." Thus 
the whole human race, being sold under sin, the Lord in 
his great mercy offered his Son, who left his heavenly 
throne and took upon himself human nature, bone of our 
bone, and who suffered a violent death in our stead. 

(t Therefore," saith the Apostle, "as by the offence of 
one, judgment came upon all men to condemnation, even 
so by the righteousness of one, the free gift came upon all 
men unto justification of life." 

Now, my little children, this same Jesus, who came in 
the flesh, was once a little child like unto you, and he 
grew up to be a man ; and it is said in one place that he 
came to Capernaum, and being in the house, he asked 
them, what was it that ye disputed among yourselves by 
the way? 

But they held their peace, for, by the way they had 
disputed among themselves who should be the greatest. 

And he sat down and called the twelve, and saith unto 
them, if any man desire to be first, the same shall be last 
of all, and servant of all. 

And he took a child and set him in the midst of them ; 
and he said, whosoever therefore shall humble himself as 
this little child, the same is greatest in the kingdom of 
heaven ; and whoso shall receive one such little child, in 
my name, receiveth me. 

And in another place, James and John, the sons of 
Zebedee, came unto hinij and they said unto him, " grant 



220 



THOUGHTS ON VARIOUS SUBJECTS. 



unto us that we may sit, one on thy right hand, and the 
other on thy left hand, in thy glory." 

But he told them 3 " to sit on my right hand, and on 
my left hand is not mine to give ; but it shall be given to 
them, for whom it is prepared of my Father." 

Here, we must understand, those places in glory are 
not to be given, through favors, after the manner of men, 
but they will be meted out according to our works and 
graces here, as he will give unto every one according as 
his works shall be. 

And when the ten heard it they were moved with indig- 
nation against the two brethren. 

But Jesus called them unto him and said, u ye know 
that the princes of the Gentiles exercise dominion over 
them, and they that are great, exercise authority upon 
them." 

But it shall not be so among you. But whosoever will 
be great among you let him be your minister ; and who- 
soever will be chief among you, let him be your servant. 
Even as the Son of man came not to be ministered unto, 
but to minister, and to give his life a ransom for many. 

Now, my little children, as I have stated, we are all by 
nature sold under sin through the fall ; for in us (that is, 
in our flesh,) dwelleth no good thing. 

But Christ did not only suffer and die in our stead, but 
he rose again from the dead and sent the Holv Ghost for 
the sanctifying of the spirit unto obedience, and sprink- 
ling of the blood of Jesus Christ, that he might counter- 
work and destroy him that had the power of death, that 
is, the devil, and that we might be renewed out of that 
state of sin and death to a life of righteousness and true 
holiness. 



THOUGHTS ON VARIOUS SUBJECTS, 



221 



Now, my children, while you are growing up in years 
you may have many temptations and snares in the way, 
and you must count the cost, take up the cross, and be 
ready to meet them all. 

I would here mention one great enemy to our land — 
strong drink — dealt out by those lager beer shops, killing 
and sending to the almshouses and perdition our rising 
children by the thousand. 

Now, I want to show you that the drunkard seems to 
be the lowest of creation. 

Just look at the ant ; as soon as it is born, or comes into 
the world, it goes to work, and how busy it is providing 
its meat in the summer, while the drunkard is idle, 
wasting and destroying. Then never go near a lager 
beer shop, nor touch the intoxicating drinks, or any 
unclean thing, that ye may be the sons and daughters of 
him who gave himself for you, for he is very great. 

Now, then, let us take a view of the spider and see how 
industrious he is, always at work ; and this industry is 
one thing I wish to call your particular attention to. 

Now, they are kicked about, as though we were afraid 
of them; and although about the size of a bee. Let us put 
one in a microscope and he looks, I suppose, as large as a 
barrel. 

It was said by one, when looking at the spider through 
a microscope, that one of his claws was one of the pret- 
tiest things he ever remembered to have seen. Then look 
at his head, with eight eyes, shining and bright as dia- 
monds. Then look at his long legs ; each of them, it is 
said, has a sort of hand at the end of it, with two fingers 
and a thumb. Then let us take one more look through 
the microscope at our spider. Right in the middle of his 



222 



THOUGHTS ON VARIOUS SUBJECTS. 



body is a curious spinning machine, it is said. No me- 
chanic ever invented anything to compare with it. It is 
said that God is the teacher of these creatures ; he makes 
them understand how to do their work, and they do it in 
the best way. 

Not all the weavers, and spinners, and riggers in the 
world, it is said, ever beat the spider in the work he does. 
Just look at his web ; while the wind blows down houses 
his fastening never comes undone. He is really indus- 
trious and loves his work, and does it in the best manner. 
He never drinks whiskey, nor gets drunk. 

Some of these are said to be hunting bees ; they spread 
their nets in the air ; somewhat, I suppose, like our fish- 
ing gill nets in our waters, that catch the fish. 

And some are called mason spiders, these build their 
houses with earth, about the size of a man's finger ; and it 
is said they have bars, a kind of a lock, and doors, which 
they lock; to keep out the robbers. And there is another, 
called the fishing, or diving spider, these live beside the 
waters ; they make sort of water-proof houses, or diving 
bells, in these they sink down to the bottom of the water, 
where they eat their food, and stay as long as they want 
to, and then come up to the top to enjoy the change ; 
sometimes they act as though they had the power of 
reason as men. 

It is said a gentleman, when he was walking one day 
in his garden, found a large spider, it was near a pond 
of water, he took a long stick, and put the spider on one 
end of it ; then he went to the side of the pond, and 
stretching out as far as he could, he thrust the other end 
of the stick down into the bottom of the pond, and left 
it standing straight out of the water, with the spider 



THOUGHTS ON VARIOUS SUBJECTS. 



223 



upon it. He then sat down on the bank to watch what 
the spider would do when he found himself a prisoner 
there. Presently the spider began to move, first down to 
the water's edge, then round and round, and up and 
down the stick, until he found there was no escape, then 
went up to the top of the stick, and stood as though he 
was taking an observation from the top of the stick ; then 
he set the spinning machine that he carried with him. in 
operation, and wove out a long thread, long enough to 
reach the land, from this island. When he had done 
this he fastened one end to the stick, and let the rest of 
it float in the breeze. As soon as this was done, he went 
sliding down on the stick, until he reached the end, and 
after floating in the air a little while, he lighted safely 
on the land, and scampered away to his home. 

Now, my children, as I have stated, the Lord has 
given us a free will, that we may obey or disobey his 
word, I trust you have made up in your mind, to choose 
the Lord, and to obey his word. If you choose the Lord 
for your portion, you may have a few trials and persecu- 
tions on the way, but you will have many friends, and in 
the end eternal life. If you choose Baal you will have a 
hard master, and in the end death. 

Will you then count the cost, take up the cross, and 
come to Jesus, who bore the cross for you, and labor to 
enter into that eternal rest, where there will be no more 
death, neither pain nor sorrow ; where all things will be 
made new. And you, ! ye leaders and teachers, you 
have chosen a good work. You may have some unruly 
children to deal with, let us then remember how foolish 
we were once, and our Lord who bore the cross for us, 
look at him stretched upon the tree, and the flowing of 



224 



THOUGHTS ON VARIOUS SUBJECTS. 



his blood, which washes all your fears away. Consider 
then, him that endured such contradiction of sinners 
against himself, lest ye be wearied and faint in your 
minds. 

Ye are not as those in the time of Ezra, when they 
were building up the walls of Jerusalem, even in trouble- 
some times, when they had to carry their spade in one 
hand and their spear in the other, in the building those 
walls, that were to be pulled down : for said our Lord, 
" there shall not be left one stone upon another, that shall 
not be thrown down." But ye are a chosen generation, 
a royal priesthood, a peculiar people, building up those 
spiritual walls, that shall no more be thrown down. 

Your race may be rough, and tribulations on the way, 
but it will be short, with the hope that is sweeter than 
the honey from the honey-comb, that when all your toils 
are o'er you will receive a crown of life, where there will 
be no more death, for saith St. John, (21: 3,) "and I 
heard a great voice out of heaven, saying, behold the 
tabernacle of God is with men, and he will dwell with 
them, and they shall be his people, and God himself shall 
be with them and be their God. And God shall wipe 
away all tears from their eyes, and there shall be no more 
death, neither sorrow, nor crying, neither shall there be 
any more pain, for the former things are passed away. 
And he that sat upon the throne said, behold ! I make 
all things new." 

Then, in the over-ruling Providence, although we may 
not understand the workings of our Lord, while in this 
frail body, after leaving this earthly house, and clothed 
upon, with that spiritual body, it is then your happy 
soul may tell, that Jesus has done all things well. 



THOUGHTS ON VARIOUS SUBJECTS. 



225 



REMARKS ON MATTHEW 23: 37. 

" Jerusalem, Jerusalem, thou that killest the pro- 
phets, and stonest them which are sent unto thee, how 
often would I have gathered thy children together, even 
as a hen gathereth her chickens under her wings, and ye 
would not !" 

Verse 2. " Our Lord spake to his disciples, saying, the 
scribes and the Pharisees sit in Moses' seat." 

Verse 3. " All therefore whatsoever they bid you ob- 
serve, that observe and do : but do not ye after their 
works : for they say, and do not." 

Verse 4-. " For they bind heavy burdens, and grievous 
to be borne, and lay them on men's shoulders ; but they 
themselves will not move them with one of their fingers." 

Verse 5. " But all their works they do for to be seen of 
men ; and love the uppermost rooms at feasts, and the 
chief seats in the synagogues, and greetings in the mar- 
kets,, and to be called of men, Rabbi, Rabbi. But be not 
ye called Rabbi : for one is your master, even Christ ; and 
all ye are brethren." 

Where then is the creature that is deeper fallen than 
man? Just view the bees. As I was looking at their 
hive I saw one fall as he left the hive, as though some- 
thing was the matter. I picked it up and put it again at 
the entrance of the hive. Others as they came out pounced 
on him, and rolled it off the plank. Another I saw as in 
a sickly condition. The first that came out pounced on 
on it furiously, and one picked it up and flew away with 
it. Thus they will have no idlers about them. 

Then take a view of the hen with her chickens. In 
noticing the hen, she has a cluck of alarm, and a cluck 
15 



226 



THOUGHTS ON VARIOUS SUBJECTS, 



of peace. The little chickens could understand her ; they 
have an instinct that God gives to his creatures. Thus 
while the hen was scratching for her twenty chickens, the 
hen has a voice of alarm when she sees the hawk coming, 
and she clucks the voice of alarm, and they rush together 
under her wings ; and when the hawk is gone, she clucks 
the voice of peace, and away they go, feeding upon the 
ground. 

Thus our Lord has the voice of peace : " Jerusalem, 
Jerusalem, thou that killest the prophets, and stonest 
them which are sent unto thee, how often would I have 
gathered thy children together, even as a hen gathereth 
her chickens under her win^s, and ve would not V 

Then let us take a view of fallen man. First the sailor : 
behold the ship's crew as soon as they come into port, 
perhaps just escaped a dangerous voyage. As soon as 
they enter port, behold them right in the lager-beer shops, 
and nineteen perhaps out of twenty around the card table, 
drinking and playing away all their precious time, and 
in land ports travelling on railroads from city to city, at 
every stopping place where there is a drinking shop ; and 
when they reach their intended city, is it not just the 
same, at their play, eating and drinking and rising up to 
play ; while he that created, redeemed, and gave them 
all they have, is but little in all their thoughts. "How 
oft would I have gathered them together, even as a hen 
gathereth her chickens under her wings, but ye would 
not !" 

Thus then it would appear that the hen though void of 
speech like men, yet she is at work scratching for her 
chickens ; she has a voice of alarm, and a voice of peace, 
such as her chickens can understand and obey. 



THOUGHTS ON VARIOUS SUBJECTS. 



227 



So also has our Lord a voice of alarm, and a voice of 
peace. How oft have our neighbors been suddenly called ; 
and how often have we read his Word and heard it 
preached, when tears rolled down the cheek. These are 
voices of alarm. How oft have we read that the day is 
coming, when all that are in the grave shall come forth ; 
how oft have we read, "but the day of the Lord cometh 
as a thief in the night, and that the heavens shall pass 
away with a great noise, and the elements shall melt with 
fervent heat ; the earth also, and the works that are 
therein shall be burned up, and when they will say to the 
mountains, fall upon us and hide us from the face of him 
that sitteth upon the throne, for the great day of his 
wrath is come, and who shall be able to stand." 

Have we not heard in the still hours of the night his 
voice ringing in our ears, "that except a man be born 
again, he cannot see the kingdom of Grod." These are 
warnings of alarm indeed. A mighty sound doth go 
through their ears ; they travail in pain. Here I might 
multiply, but the reader having heard so much, line upon 
line, I forbear. 

Again, he has a voice of peace — free grace; " believe 
on the Lord and thou shalt be saved ; come unto me 
all ye that labor and are heavy laden, and I will give you 
rest ; he that hath no money, let him come, and he that 
will may come : behold I stand at the door and knock, if 
any man hear my voice, and open the door, I will come 
into him and will sup with him, and he with me : but ye 
would not : for this people's heart is waxed gross, and 
their ears are dull of hearing, and their eyes they have 
closed, lest at any time they should see with their eyes, 
and hear with their ears, and should understand with 



I 

228 THOUGHTS ON VARIOUS SUBJECTS. 

their hearts, and should be converted, and I should heal 
them." 

Then, dear reader, a free ticket to that eternal rest is 
offered to-day, without money or price. Believe on the 
Lord Jesus and thou shalt be saved ; but to-morrow they 
may be out of your reach — tickets all gone with us. Yea, 
before the rising of another sun you may be knocking at 
the door, when you may hear that doleful voice, 1 know 
not from whence ye are. How often would I have gath- 
ered thy children together, even as a hen gathereth her 
chickens under her wings, and ye would not. 

In conclusion, dear reader, if you have never procured 
a ticket to that eternal world, do~not put it off one day. 
What is all the money in the world to one day's risk 
with our soul, that must live with God to all eternity, or 
be cast off forever, never to see his face. 

Then I tell you this day, it is free grace. We have not 
one promise of to-morrow. Will you seize upon the offers 
of mercy? The kingdom suffereth violence. You must 
not be too wise according to the flesh, nor be too prudent ; 
but you must rush and take it as hy force. The Lord 
loveth those that seize upon the promises with all their 
strength and with all their mind. Let everything we 
have melt down before him. Then shall we not yield to 
the voice of peace, while the chickens yield to the voice 
of the hen, with that instinct given unto them by God. 
Thus it is said : 

See how the hen defends 

Her darling offspring while the snow descends, 

Till vanquished by the wintry blast, 

True to her charge, she perisheth at last. 

To mothers such the tale unfold, 

And let them blush to hear the story told. 



THOUGHTS ON VARIOUS SUBJECTS. 



229 



A FEW REMARKS ON LUKE 10: 41. 

And Jesus answered and said unto her, Martha, Mar- 
tha, thou art careful and troubled about many things. 
But one thing is needful, and Mary hath chosen that good 
part, which shall not be taken away from her." 

This was that Martha, the sister of Lazarus, whom our 
Lord raised from the dead after being dead four days. 

And when Jesus came back again to Bethany, where 
Lazarus was, which had been dead, whom he raised from 
the dead ; there they made him a supper, and Martha 
served, but Lazarus was one of them that sat at the table 
with him. 

But the chief priests consulted, that they might put 
Lazarus also to death, because that by reason of him many 
of the Jews went away and believed on Jesus. 

Thus we see how deeply men are fallen, and become 
worse and worse, deceiving and being deceived, just after 
seeing such a great miracle, which they saw with their 
own eyes. 

Martha was thought to be a very holy woman. I do 
not understand our Lord as seeing any delinquency in 
Martha, but rather to show them that there was no need, 
and that he had no desire that such great preparations 
should be made for him that is often made for preachers, 
that he was meek and lowly in heart, a man of sorrows 
and acquainted with grief ; that he came, not to be minis- 
tered unto, but to minister, and to give his life a ransom 
for many. 

How few are there following the footsteps that Jesus 
trod. While his voice is ringing in our ears let your 
loins be girded about, and you yourselves like unto men 
that wait for their Lord. 



230 



THOUGHTS ON VARIOUS SUBJECTS . 



Blessed are those servants whom the Lord, when he 
cometh, shall find watching. Verily, I say unto you that 
he shall gird himself and make them to sit down to meat, 
and will come forth and serve them. 

Now it came to pass, as they went, that he entered into 
a certain village, and a certain woman, named Martha, 
received him into her house. 

And she had a sister, called Mary, which also sat at 
the feet of Jesus and heard his word. 

But Martha was cumbered about- much serving, and 
came to him and said, Lord dost thou not care that my 
sister hath left me to serve alone ; bid her therefore that 
she help me. 

Some then may imagine that Martha, that holy woman, 
was quite worldly, because of our Lord's rebuke ; but 
when we consider the matter, Martha was doing her duty. 
When our Lord and Lazarus sat at the table, it was 
Martha that served. There must be some one to do the 
work, and while there is time for all things, if we would 
only not let it slip. 

Our Lord seems to have given her this rebuke to show 
us that though there was a time to attend to all our duties, 
that there was also a time to sit at his feet and hear his 
word, which was far better thati tables. 

Just look at the millions that have more time than they 
know what to do with, laboring for the meat that perish- 
eth, but no time to seek that meat that endureth unto 
everlasting life. 

But one thing is needful, and Mary hath chosen that 
good part, which shall not be taken away from her. 

My dear reader, everything else is but little to that of 
listening to the voice of our Lord. Let no one then say, 



THOUGHTS ON VARIOUS SUBJECTS. 



231 



I have not time to read his word, to go to church, to hold 
their family prayer, and in secret to hear the voice of their 
Lord. 

I would just state that this Mary, the first day she 
heard the voice of her Lord, was so overpowered with his 
word that I do not think she ate any dinner. 

Just here, then, a little more about Mary. I here give 
a sketch from memory I read once ; I think it was in the 
Guide, and that a sketch from some manuscipt, about as 
follows : 

Martha was a very holy woman, but Mary was wanton. 
Martha would go to hear the preacher, but Mary would 
go to places of sport. Martha had often invited Mary, 
" Come, sister, will you go with me and hear the 
preacher ?" but she would not. And she invited her often 
with tears, " Come, sister, will you go with me and hear 
the preacher?" but she turned her off with disdain. But 
after a long time and many entreaties, Martha said to 
Mary, "Come, sister, will you go with me and hear the 
preacher ?" 

Says Mary, what kind of a looking man is he ? 

Says Martha, "it is one Jesus of Nazareth, he is the 
handsomest man you ever saw. 0, he shines in beauty. ' ; 

Off went Mary to her room and decked herself with all 
that fingers could put on ; and away she went unobserved 
and took her seat before the preacher. 

Our Lord's discourse being about the lost sheep, and 
the lost money, and the great rejoicing over the finder. 
Mary, it was said, was taken by the ears ; but when he 
came to the application and pointed out the lost sheep, 
being the lost sinner, Mary was taken by the heart, and 
cried and sobbed until the preaching was out. 



232 



THOUGHTS ON VARIOUS SUBJECTS. 



Then she inquired where the preacher was to dine that 
day, and being told at Simon's, the Pharisees house, she 
then took off all her wanton apparel, and went to Simon's, 
the Pharisees house, she then came up to our Lord, and 
her tears began to fall like rain upon his feet, and she 
washed his feet with tears, and wiped them with the hairs 
of her head. 

Then Simon began to think strangely, indeed he thought 
if this man were a prophet, he would have known what 
manner of woman this is, for she is a town sinner, then 
our Lord said, " Simon, I have somewhat to say unto thee, 
he said, Master say on/ 7 there was a certain creditor, 
which had two debtors, the one owed him five hundred 
pence, and the other fifty, and when they had nothing to 
pay he forgave them both, tell me therefore which of 
them will love him most?" 

Simon answered and said, "I suppose he to whom he 
forgave most," and he said unto him, thou hast rightly 
judged ; and he turned to the woman, and said unto 
Simon, seest thou this woman, I entered into thine house, 
thou gavest me no water for my feet, but she hath washed 
my feet with tears, and wiped them with the hairs of her 
head, thou gavest me no kiss, but this woman since the 
time I came in hath not ceased to kiss my feet, my head 
with oil thou didst not anoit, but this woman hath anoited 
my feet with ointment." 

Wherefore I say unto thee, her sins which are many, 
are all forgiven, for she loveth much, but to whom little 
is forgiven, the same loveth little. 

Then it may be asked, how shall we reconcile the account 
given by Martha, when she said he shines in beauty, with 
the prophet who said, he hath no form nor comeliness, 



THOUGHTS ON VARIOUS SUBJECTS. 



233 



and when we shall see him, there is no beauty that we 
should desire in him, thus in the language of one : 

True beauty, it shall never die, 
Though perish all beneath the *ky ; 
Though bent beneath the weight of years, 
Just like the form that here appears. 
That form is beautiful and bright, 
That firmly stands in God's own light. 

A FEW REMARKS ON THE FIRST AND SECOND 
CHAPTERS GENESIS. 

I read a piece once in the Home Journal, I think from 
a minister, in giving a little history of Thomas Paine, 
he said, " once was the time when the Church trembled 
under his powerful form." 

I was so much astonished, that I got the book, and in 
looking it over, I could not call it a common sense book ; 
is it common sense to deny everything, and call the Bible 
a lie. 

Then can it be common sense for one to imagine that he 
knows more about the nature and truth of things, from 
two to five thousand years past, then they on the spot 
did, when it transpired. 

Thomas Paine infers there were two writers or his- 
torians, one wrote the first chapter up to the third verse 
in the second chapter, and the other from the fourth verse 
in the second chapter to its end. 

He says page 168, according to the first story, they 
were to have dominion over the whole earth, and accord- 
ing to the second story their dominion was limited to a 
garden. Then how could common sense teach one, that 
the putting the man Adam into a garden to keep it, in the 



234 



THOUGHTS ON VARIOUS SUBJECTS. 



second chapter, could take away his dominion over things 
in general, given in the first chapter. 

Again, he infers the ark was built subsequent to the 
giving of the law by Moses, for it is said, k ' thou shalt 
take to thee the clean and the unclean beast," that there 
was no unclean beast before the law of Moses, therefore 
the law must be prior to the building of the ark by Noah. 
How did he know there were no unclean beast before the 
law ? 

Again, page 253, he said, Augustine, one of the early 
champions of the Christian Church, acknowledged in the 
city of God, that the adventure of Eve and the serpent, 
and the account of Paradise were generally conceded as a 
fiction or allegory, he regards them as allegory himself, 
without attempting to give any explanation, but supposes 
that a better explanation might.be found than those that 
had been given. 

Again, he says, that Origen, another early champion of 
the Church says, " what man of good sense can persuade 
himself that there was a first, a second and third day, 
and that each of these had a night, when there was yet 
neither sun, moon nor stars? What man can be stupid 
enough to believe that God acting the part of a gardener, 
had planted a garden in the East, that the tree of life 
was a real tree, and its fruit had the virtue of making 
those who ate of it, live forever." 

He, Thomas Paine, page 166, says : " I go to show that 
those two stories in the first chapter, to the end of the 
third verse of the second chapter, have been written by 
two different persons." 

He says, page 168, " that it is impossible that one and 
the same person could say, as is said in the first chapter, 



THOUGHTS ON VARIOUS SUBJECTS. 



235 



so God created man in his own image, and God said unto 
them have dominion over every living thing, it is I say 
impossible that the same person who said this, could 
afterwards say, as is said in the second chapter, verse 5, 
and there was not a man to till the ground, and then pro- 
cede in the 7th verse, to give auother account of making 
man for the first time," &c. 

Again, one and the same person could not say, u thus 
the heavens and the earth were finished, and all the host 
of them, and on the 7th day God ended his works, which 
he had made, and shortly after set the Creator to work 
again, to make a man and a woman," &c, as is in the 
second chapter. 

Here I would ask, could one of good common sense 
believe that the one that wrote the book could have had 
so little sense, to have given us one writer of the first 
chapter up to the third verse of the second chapter, and 
another writer from the third verse of the second chapter 
to its end, if he had been forgering ? 

Now I would say, the Bible is thought to be a common 
sense book, what a pity that it is not read and understood 
as it is written. 

Then is it not plain, Moses in the first chapter tells us 
of 'the creation of the earth, &c, and in the second chap- 
ter, he recapitulates and tells us how they were created. 

Thus, chap. 2 : 4. "These are the generations of the 
heavens and of the earth when they were created, in the 
day that the Lord God made the earth and the heavens. 

Verse 5. "And every plant of the field before it grew, 
for the Lord God had not caused it to rain upon the earth, 
and there was not a man to till the ground. 

6. "But there went up a mist from the earth, and 
watered the face of the ground." 



236 THOUGHTS ON VARIOUS SUBJECTS. 

Then, it may be asked, when did this mist rise from 
the earth ; it might have been on the first day, as soon 
as the earth became dry, at any rate, it was before the 
third day, for he says, it was before there was an herb, 
or plant in the earth ; these appeared on the third day. 

Here I cannot account for Mr. Wesley, he being so 
learned, he must have known that mist was rain. He, 
in his sermon on " Behold ! I make all things new," he 
says, "that it is observable, that there was no rain in 
Paradise, a circumstance which Moses particularly men- 
tions ; the Lord God had not caused it to rain upon the 
earth, but there went up a mist from the earth," &c. 

Moses does say, the Lord God had not caused it to 
rain upon the earth, but he does not say there was no 
rain until the fall of man, but that he had not caused it 
to rain before there was an herb or plant in the earth. 

Then it may be asked, what is rain ? is it not the rising 
of the mist from the earth, in the form of aqueous vapors, 
which rising to a considerable height in the atmosphere, 
and meeting with colder air, the watery particles, which 
were before so small and light, become condensed, many 
drops being driven into one, and becoming too heavy any 
longer to float in the air, they then fall on the earth ; 
this is what I call rain. 

But, it may be asked, when was this rain spoken of by 
Moses ? Is it not plain, that it was when the earth 
became dried by the heat of the sun upon it, just as it is 
now, when the air becomes in a condition for it, by the 
heat upon the earth from the sun, perhaps it was on the 
first day. 

Here I may be asked, how could the sun shine upon 
the earth, whereas it was not created until the fourth 



THOUGHTS ON VARIOUS SUBJECTS. 



237 



day, as we are told ; that the sun was created on the 
fourth day, hut by whom — not by Moses. I once might 
have been under this impression, but thinking it so incon- 
sistent, that the sun, a million times larger than the 
earth, and in the centre of the whole solar system, should 
be created, on what we call the fourth day of the earth, 
on its rotation on its own axis, I read it again, and found 
the Bible does not say so. And, as I suppose, there are 
but few but what think that the Bible says that the sun 
was created on the fourth day, and as it has been so long 
imbibed, (whether true or not,) that it would be hard for 
one to think otherwise. 

Chap. 1 : 3. Thus : "And God said, let there be light : 
and there was light." 

Here, Dr. Clarke being of the same opinion, that the 
sun not being then created, he says it was latent light, 
or heat. 

Verse 4. "And God saw the light that it was good: 
and God divided the light from the darkness." 

Verse 5. "And God called the light Day, and the 
darkness he called Night, and the evening and the morn- 
ing were the first day." 

Here the Dr. on this says : the words simply refer us 
by anticipation, to the rotation of the earth round its 
own axis, which is the cause of the distinction between 
day and night, by bringing the different parts of the sur- 
face of the earth successively under the solar rays, and 
he says it was probably at this moment that God gave 
this rotation to the earth. 

Here, I would ask, how could it be latent light ; if it 
had have been latent light, it would have been all day 
and no night, and no evening, and no morning. 



238 



THOUGHTS OX VARIOUS SUBJECTS. 



Again, how could the anticipation, or even the fore- 
knowledge of God, that the sun should be created on the 
fourth day , so divide the day from the night, on the first 
day ? 

Again, if man was not created until the sixth day, 
what need was there of light, or day and night, only so 
far as it was a natural consequence on the earth in its 
rotation, to the sun. I mention this more particularly 
because, if it is an error in thinking the sun to have been 
created on the fourth day, it causes errors in other things, 
that is, when one errs on any one point of Scripture, it 
causes hard work in reconciling it with some other scrip- 
tural words. Then may we not reasonably suppose that 
the earth, with all its parts, was in progress at the same 
time, from the first day, and the sun in like manner, if it 
had not been created before ? Then was not the earth 
on the first day, although in its chaos state, capable of 
receiving the light from the sun, and also, was not the 
sun, if in a chaos state, capable of reflecting its rays 
upon the earth on the first day? Then surely the earth, 
on the first day, although in its chaos state, must have 
commenced its rotation upon its own axis, which caused 
the evening and the morning, day and night. Thus, 
then, the anticipation of the sun being created on the 
fourth day, nor could any latent light that could natu- 
rally be produced by any electric friction, either by flint 
or such like, caused the day and the night, to be divided. 

Then, though Grod can do anything he pleases, yet he 
does not generally so work, when natural means will 
answer. Here then, I do not see how one believing in 
the plurality of worlds, could affect the Christian reve- 
lation. 



THOUGHTS ON VARIOUS SUBJECTS. 



239 



Says John Wesley, (vol. 2: 367,) "nay, says the 
philosopher, if God so loved the world, did he not love a 
thousand other worlds, as well as he did this ; it is now 
allowed that there are thousands, if not millions of worlds, 
besides this in which we live? 

u I answer," says Wesley, u suppose there were mil- 
lions of worlds, yet God may see in the abyss of his infi- 
nite wisdom, reasons that do not appear to us, why he 
saw good to show this mercy to ours, in preference to the 
millions of others." 

I speak this, he says, even upon the common sup- 
position of the plurality of worlds, a very favorite notion 
with all those who deny the Christian revelation ; and for 
this reason, because it affords them a foundation for so 
plausible an objection to it, but the more I consider that 
supposition the more I doubt of it ; insomuch that if it were 
allowed by all the philosophers in Europe, still I could 
not allow it without stronger proof than any I have met 
with yet. (W.) 

Here, then, I cannot see how one believing in thousands 
of worlds can afford them in the least a foundation for an 
objection, either to revelation or his love to us. 

Suppose, then, there be millions of worlds, and that 
God had more love to every one of them, what is that to 
us? I do not care how much he loves them, so that he 
loves us. Is not that all we want? 

Suppose a captain in one of the smallest ships were care- 
lessly to run the ship ashore, and there laid a wreck on the 
breakers, and the owner were to send off provisions and 
boats to take the crew ashore, would one sailor sit down 
on the perishing wreck, saying, the owners had a thou- 
sand larger ships that he loves as well as us. 



i 



240 THOUGHTS ON VARIOUS SUBJECTS. 

This does look silly, indeed, but just like the other. 

Adam Clarke, in giving us from Dr. Herschel, in speak- 
ing of the stars, says : in the Milky Way, that, in 1792, 
he found that in forty-one minutes not less than 250,000 
stars passed through the field of view in his telescope. 

Then, suppose there be millions of worlds that we can- 
not see, and whether they are for spectators or inhabited, 
what has that to do with the revelation to this little globe ? 

Eichard Watson, (vol. 1: 188,) says: if, however, any 
should yet think that among so many myriads of worlds 
it is incredible that God should look upon man and should 
redeem him, let such a man go and study the words of 
our Lord, ci what man of you, having a hundred sheep, if 
he lose one of them, doth not leave the ninety and nine 
in the wilderness and go after that which was lost until 
he find it," &c. 

Then what was the use of all this with a people who 
believe that not a sparrow can fall to the ground without 
His notice? 

Yet it does look like wasting time to dwell here. Sup- 
pose, then, there be millions of worlds, and some of them 
a million times larger than the earth ; and, whether they 
be inhabited or not, what have we to do with them ? 

We all agree that the Lord has created this little globe, 
and that he is the God of the hills and the smallest val- 
leys, and nothing is so small as to be beneath his notice. 

Again, it was stated by one of our wise men, as he in- 
ferred, this redeeming scheme committed to the Son of 
God to bring into action, was formed prior to laying the 
foundation of the heaven and the earth, and it gives a 
solemn comparison. So to speak, was the time taken to 
deliberate before the earth was. It was resolved in the 
solitary mind of the Triune God, &c. 



THOUGHTS ON VARIOUS SUBJECTS. 



241 



He said, we are not indeed to suppose that the fall of 
man was decreed, and that God disposed things so that 
it must happen. 

But the scheme of salvation was laid, and everything 
arranged in the prospect of that event, that God foresaw 
that sin would enter, that man would fall, that the race 
would become guilty and miserable, and the Son was 
made the Creator, that he might with more effect become 
the Redeemer, &c. (Watson.) 

. Here, I would ask, how could Watson or any one else 
know this to talk about the time taken by the Triune God 
to deliberate before the earth or the heavens were, as 
though God had so to deliberate, to think and study the 
matter over, after the manner of men, what was the best 
to be done, as no man knows what was done before the 
creation of the heavens. Then all such pretentious specu- 
lations must be silly and vain, let them come from what 
source they may. 

One thing we should know, that we are all fallen in 
Adam, and that God so loved (this little) world that he 
gave his only Son, who left his rich throne, became poor 
that we may be made rich, and that he suffered a violent 
death and is gone into the upper regions, there to remain 
until his second coming, when he will appear again ; and 
which, in his time, he shall shew who is the blessed and 
only potentate, the King of kings, and Lord of lords. 

But about Thomas Paine. 1 hope he is in a better world 
than this. Then there may be some room for the infidel 
to find fault in some, such as the unconditional reproba- 
tionists and the abuse of the priesthood, &c. 

But, about the account of Aaron, Korah, the widow, and 
her one sheep. I must confess that under the ritual law, 
16 



242 



THOUGHTS ON VARIOUS SUBJECTS. 



with the many sacrifices and ordinances, &c, it was 
troublesome, so much so that St. Peter called it a yoke, 
which he says neither our fathers nor we were able to hear. 

Yet, I would say, while the Master rendered both their 
fields and flocks so fruitful, what need was there to com- 
plain, otherwise why not accept the terms of free grace 
through faith in Christ Jesus, who is the end of the law 
to every one that believeth ? 

There were poor widows in the days of Aaron, so there 
are now with us. If the widow had but the one sheep, 
she has but to pay the tax on one, whether in money or 
in kind. Thus, even in the days of Pharaoh, when he 
got all the land by the famine, he only required one-fifth, 
and out of that, I suppose, he had to support the govern- 
ment and the priesthood. 

Thus, then, in our city of Baltimore, where we are 
allowed to receive only six per cent, interest on money, 
the taxes are about one-third ; then we have to support 
the ministry, &c, also, out of our pockets. 

What then is the difference with our seven hundred 
officers ? They buy our meat and our bread, rent houses, 
&c, otherwise they might be in our business in opposition 
to us, in all kinds of trades. I see but little difference, 
only that such as money should not be taxed. WJiere 
the interest is fixed by law, not as other things where the 
rents can be raised accordingly. Then is it not the best 
to be content and honor all men, love the brotherhood, 
fear G-od and honor the king ? 

(Tim. 2.) I exhort, therefore, first of all, supplication, 
prayer, intercession and giving of thanks be made for all 
men, for kings, and for all that are in authority, that they 
may lead a quiet and peaceable life in godliness, for this 



THOUGHTS ON VARIOUS SUBJECTS. 



243 



is good and acceptable in the sight of God, our Saviour, 
who will have all men to be saved, and come to the know- 
ledge of the truth ; for there is one God and one Mediator 
between God and man — the man, Christ Jesus, who came 
not to be ministered unto but to minister, and to give 
himself a ransom for ail to be testified in due time. 

Since I have been writing, I was handed a book, written 
by Alfred T. Scott, on which I will make a few remarks. 
In some things we also differ. 

He said, u that when one is regenerated, born of God, 
he is made free from sin, from all the remains of the 
carnal mind, and is therefore holy." 

In this, I myself was under the impression that when 
the spirit is sanctified, and the man is restored to a state 
of holiness, from which he fell, in the creating him anew 
in Christ Jesus, that he was made free from all his past 
transgressions, and from all the sin entailed through 
the fall, yet he may remember them, and loathe himself 
in his own sight, at the thought of how foolish he was 
once, yet it is said, (c he will keep them in peace whose 
minds are stayed on thee." 

But about the carnal mind we all agree, for to be 
carnally minded is death, but to be spiritually minded is 
life and peace ; yet, as we are all by nature sold under sin, 
for saith the Apostle James, li do you think that the 
Scriptures saith in vain, the spirit that dwelleth in us 
lusteth to envy, but he giveth more grace," &c, then 
does not the carnal mind, like that of the flesh, lust 
against the spirit, and the spirit against the carnal mind, 
and the flesh, which are contrary the one to the other, 
than those referred to in the Corinthians, as it would 
appear, had not only some carnal mind, but they were 



2U 



THOUGHTS ON VARIOUS SUBJECTS. 



carnal, " said the Apostle, they followed it, of which, if 
they continued, it is death ;" then these vain imagina- 
tions that come up in the mind, are they not carnal ? 
Who then is there that have none, yet the weapons may 
nut he carnal, but mighty, casting down imaginations 
and every high thing, &c. (Cor. 10.) 

Page 46, our brother, when speaking of the Galatians, 
(ch. 5 : 17,) "for the flesh lusteth against the spirit ;" he 
says, "these persons, in whom the flesh lusteth against the 
spirit, are not in Christ, he is like the one in Rom. 7," &c. 

In this we widely differ, as I was under the impression, 
that the flesh lusteth against the spirit in all, from the 
time they receive the first dawn of grace, until the soul 
leaves the body, then to those spoken of (Rom. 7,) they 
had never been justified through faith in Christ Jesus, 
those Jews were seeking salvation through the law, or 
their own works. 

Thus those Jews had not received the Gospel, well 
might our Lord say to such, " ye will not come to me 
that ye might have life," thus in the 7th of Rom. the 
Apostle was demonstrating the insufficieDcy of the law, in 
opposition to the Gospel, that one might labor and strug- 
gle, until he would cry, ! wretched man that I am, who 
shall deliver me from the body of this death ; says the 
Apostle, "I thank God, through Jesus Christ our 
Lord," &c. 

But to those in the Galatians, the Apostle was writing 
to those who had received the Gospel, (verse 13,) "for 
brethren, ye have been called unto liberty, only use not 
liberty for an occasion to the flesh," &c, (verse 1,) " stand 
fast therefore in the liberty wherewith Christ hath made 
us free, and be not entangled again with the yoke of 
bondage," &c. 



THOUGHTS ON VARIOUS SUBJECTS. 



245 



To those in the Corinthians, 1 : 2. Saith the Apostle, 
unto the Church, to them that are sanctified in Christ 
Jesus, called to he saints, &c, chap. 3 : 1. And I 
brethren, could not speak unto you as unto spirital, but 
as unto carnal, even as unto babes in Christ, then those 
brethren must have been once sanctified, and justified, 
and though in a low state needed teaching, when they 
should have been teachers of others, yet the Apostle does 
not intimate in the least, that they were forsaken. 

Again, our brother said, "those that have any strife, 
envying, division, or carnal mind, that these things can- 
not be in the Christian, as it cannot be denied, that to be 
guilty of strife, envy and divisions," &c, is to be guilty 
of sin, that St. John said, these Corinthians that were 
guilty of these, were not born of God. I have given this 
as near as I can, not now having the book in hand. 

In this I think the Apostle has been greatly misunder. 
stood by many, then should we not endeavor to make the 
Apostle consistent with himself? The Apostle said, "lit- 
tle children, these things write I unto you, that ye sin 
not, then what was the use of this, if they could not sin ?" 

Again, " if that which ye have heard from the begin- 
ning, shall remain in you, ye also shall continue in the 
Son and in the Father," again, " whosoever abideth in 
him sinneth not, whosoever sinneth hath not seen him, 
neither known him." 

Again, "if any man sin, we have an Advocate with 
the Father." This shows that the Apostle John under- 
stood that they could, and did sin, otherwise why was the 
provision made, that in case one did sin, that he should 
c onfess it to him, who would forgive us our sins, and 
cleanse us from all unrighteousness. Also, did not Peter 



246 



THOUGHTS ON VARIOUS SUBJECTS, 



and Barnabas sin, when they so dissembled, although 
they were pillars of the Church, I think then this is plain 
proof, that one, after he is born of God can gin, and I 
regret to think that so many of us do sin in word, act, 
and deed. 

Again, our brother, (page 8.6,) when speaking of the 
parable of our Lord, (Matt. 13 ; ) " in this I thought our 
Lord had allusion to the Church, which may have some 
false members, or tares, as they cannot be alway dis- 
cerned from the wheat or true members." He says, "let 
them grow together until the harvest, this should put a 
check to that zeal that is rash, and thought to be as 
much to be feared as lack of strict discipline." 

I will give a sketch from our brother, as I have not 
seen it so explained before, as follows : 

1st. The field, the new heart. 2d. The good seed, the 
love of God. 3d, The tares, risings or incitements to 
pride, &c. 6th. That these things are put in the heart 
by the devil, and they belong to him. 7th. The owner 
of the field permitted the tares to remain until harvest, 
although they affected the growth of the wheat somewhat, 
and that God permitted these thoughts, &c, tending to 
evil, to remain in the heart, so long as we live, and to 
affect us more or less, but that there is a great harvest- 
day coming, when all the tares will be forever taken 
from the believer's heart, and be given back to the devil, 
and cast into eternal fire with him." 

This looks so much like speculation, as I see no foun- 
dation for it. I would think temptations, evil thoughts, 
or risings of the old nature, may come through the flesh, 
and Satan may be the original cause of it all. Then if 
these incitements and unholy thoughts, &c, be the fruits 



THOUGHTS ON VARIOUS SUBJECTS. 



247 



of the flesh, our fallen nature, which is ever in opposition 
to the spirit, and when we fail to keep them under, 
through the Spirit, are we not chargeable with it all, and 
not the devil. 

I repeat, I believe there may be many that are deceiv- 
ing themselves, in putting that on the devil that belongs 
to us. Then as Satan may be the original father of it all, 
he cannot free one until he gets our consent, then if we 
allow him to lead us out of the way, we are accountable 
for our own acts. 

Then suppose we admit that every good thought comes 
from God, and every evil or sinful thought, through the 
wicked one, can we not cherish the one or the other ? 

Thus the preacher labors night and day, until he 
becomes the instrument in the saving many souls, does 
he not give all the glory to God, yet will not his rewards 
be meted out to him, according as his works shall be. 

Again, our missionaries, when clothing the naked, 
visiting the sick in their afflictions, do they not give all 
the glory to God, who put it into their hearts, esteeming 
their toils for Christ far greater than the pleasures of 
slumbering on their silken cushions for a season, hav- 
ing a respect unto the recompense of the reward ; then 
will not they surely receive their reward in the world 
to come. 

Again, may not a good thought come up in the heart 
in one while in an unregenerate state, through the striv- 
ings of the Spirit? Yea. ! that they would hold on 
and listen to it, till it would expand like the leaven in 
the meal, and lead them to believe on the Lord and be 
saved. 

Again, do not sinful thoughts come up in the heart of 



248 



THOUGHTS ON VARIOUS SUBJECTS, 



many after they are sanctified, made free from sin ; then 
have not thousands obeyed these incitements to sin, in its 
lusts thereof, then does it not all come from the father of 
fallen nature, then are we not chargeable with all this 
sin as our own, then will not the reward be meted out to 
us according to our disobedience, when we will have to 
give account to God for all our actions done in the body. 

Again, I see from one in the Home Journal, (Decem- 
ber 3, 1870.) he was writing on the subject of Entire 
Sanctification ; he said, c: if it be ashed why was not the 
soul entirely sanctified at conversion, it may, in reply, 
be asked, why is not the physical as well as the spiritual 
nature restored at conversion ; why were the eyes of the 
blind man opened at first only so far as to enable him to 
see men as trees walking ; why were not the grave-clothes 
removed from Lazarus, by the same power that brought 
him from the grave?" 

In the case of Lazarus, he says : " we may learn this 
important lesson, that God will not clo for us what we 
can do for ourselves ; they could not bring him back from 
the grave, but could remove the grave-clothes, and we 
may suppose that Entire Sanctification is left to be accom- 
plished subsequent to conversion,' 1 &c. 

I would here state, that when illustrations are made 
from things that have nothing to clo with the subject, 
they may be more hurt to the cause, than good. 

First, then, what have conversion and the sanctifi- 
cation of the soul to do with that of nature, which the 
physician uses in the cure of the body. 

Yet I allow, comparisons may be made from things 
temporal, thus, if the comparison had been drawn from 
the physician, that he first puts the bones together, and 



THOUGHTS ON VARIOUS SUBJECTS, 



249 



subsequently puts on the plasters, until he is strong, and 
free from pains and fears, I would have preferred it. 

Then, in the case of Lazarus, lie says, "they could not 
bring him from the grave, but could remove the grave- 
clothes." 

This comparison would imply that God converts, jus- 
tifies the sinner, but leaves the sanctification for a subse- 
quent work, to be done by ourselves. 

Again, about the blind man : our brother asks, " why 
were the eyes of the blind man opened at first, only so 
far as to enable him to see men as trees walking," &c. 

This looks plausible ; but it does not appear to be 
logical ; as it would imply that the sinner, when regen- 
erated, is only partially restored ; whereas we are taught 
that it is a perfect regeneration. 

Again, we find in John 9th, a man which was blind 
from his birth, and Jesus anointed the eyes of the blind 
man with the clay, and said unto him, " Go, wash in the 
pool of Siloam ; he went his way therefore, and washed, 
and came seeing." 

But the Jews did not believe concerning him, that he 
had been blind, and received his sight, until they called 
the parents of him that had received his sight ; and when 
proof was given, they answered and said unto him : thou 
wast altogether born in sins, and they cast him out. 

Then may it not be possible that some at conversion 
receive a perfect sight — a perfect regeneration ; while 
there may be others that are like the blind man in Mark 
8th, that only receive a partial restoration at conversion, 
and have contented themselves seeing men as trees, in- 
stead of pressing the matter home at once in prayer and 
supplication, until having their eyes anointed again, they 
can see every man plainly, 



250 



THOUGHTS ON VARIOUS SUBJECTS. 



Then is it not a great pity that so many receive the 
second anointing from the world, and thus become con- 
formed thereto, until they only see trees as mountains, 
thus deceiving their own souls ? 

Let no one think here that I am against progression. 
It appears to me that progression is the life of the soul. 
I only wish to see it put in its proper place. I am aware 
that God could have made man and the trees first, then 
the earth, if he had have chosen ; hut it looks more con- 
sistent with himself to create the earth and then the trees, 
yet was not the whole earth in progression at the same 
time ? 

Again, in the creation of man, could not God at first 
have created the bones, then the flesh, &c ? But did he 
not choose that each should grow up simultaneously with 
each other ? 

Then if God was six days in creating the earth, was 
that any reason that he should make sanctiflcation a sub- 
sequent work after regeneration, of six clays? 

Then if Sanctiflcation is a special, distinct, and excep- 
tional religious state, beyond and subsequent to Justifica- 
tion, as we are taught by some, and if it be necessary for 
final salvation, as some think, should we not be taught 
the great danger of putting it off one day? 

Again, on the other hand, if Sanctiflcation is not 
necessary for final salvation, as we are taught by others, 
and our people in general are not so sanctified, till on or 
at the moment before death, as defined by Wesley, then 
I ask, what was there gained by being sanctified at death ? 

Again, I would ask, why was not the soul sanctified 
when regenerated? It is said in the New Testament 
Standard, page 132, that God gives a sinner then just 



THOUGHTS ON VARIOUS SUBJECTS. 251 

what he asks for. What does he know about a clean 
heart ? 

Here then in reply, I would ask, what does the sinner 
know about Regeneration or Justification, until he receives 
a clean heart? He seeks something he perceives not, and 
the Lord leads him in a way he knows not ; as saith the 
Apostle, we have received not the spirit of the world, but 
the spirit which is of God, that we might know the things 
that are freely given to us of God. 

Then is not Sanctification one of the things freely given 
to us of God? The natural man receiveth not the things 
of the spirit of God, for they are foolishness unto him, 
saith the Apostle. 

Again the writer, page 133, says, the penitent seeker 
knows little of the deep depravity of his heart, it i» well 
he does not, for such a discovery would paralyze his faith 
and quite extinguish hope. 

Again page 135, the writer says: We repeat, God 
does his work perfect, if the penitent asks for pardon, he 
is pardoned, and justified from ail things ; if he asks for 
a clean heart, and comprehends his needs according to 
his faith, so shall it be clone unto him, this is correct, but 
the great trouble with the penitent, seems to be, in giving 
up his sins, let them be great or small." 

Then would it not be well for the penitent to be taught 
to seek for, and ask for a new, a clean heart, as I thought 
had been the practice in my younger days? Otherwise if 
the penitent only seeks and asks for a pardon, and still 
retains the sin in the heart, then it is no wonder if he 
should not only feel it, but be crying out like one under 
the law, ! wretched man that I am. 

The same writer, page 135, said: " If Regeneration 



252 



THOUGHTS ON VARIOUS SUBJECTS* 



and Entire Sanctification are always experienced at one 
and the same time, what is to be done with the tens of 
thousands in the Church, who profess justifying grace, 
and yet are conscious that they are not sanctified wholly? 

Here I would state, one to profess justifying grace is no 
proof that he is living in a justified state, to live in a 
justified state, is to live holy. 

But then I would not like to discourage the bruised 
reed nor quench the smoking flax, nay, not while there is 
one remaining spark Left, but rather not to lose their con- 
fidence, but to return with redoubled zeal ; neither would 
I like to flatter and deceive the careless, who are fading 
with only a name that they live. 

Then suppose we take the position that when one is 
justified, that he is sanctified. Wesley allowed this much, 
and this appears to be the experience of many of those, 
when they receive such a powerful change, but where is 
the great difference, where is the one that goes direct to 
work in taking up their cross in every particular, other- 
wise will they not soon feel something of the nature of sin 
in the heart ? 

One writer said according to his observation a large 
portion of our people were larger at birth than they ever 
became after this, I state only from memory. 

Again, it is said, that Regeneration is the beginning 
of Sanctification. Entire Sanctification is the finishing 
of that work. 

This would imply that Sanctification is a gradual work 
of purification, but it seems to work slow in many, they 
are told that dying in a justified state, they would be 
saved, and so they would, but look at the thousands in 
the Church thus deceiving themselves, not living in a 



THOUGHTS ON VARIOUS SUBJECTS. 



253 



justified state, yea hardly lukewarm. Then those that 
expect to die in a justified state, ought to live as holy as 
one professing Entire Sanctification. 

Again, it is said, the conditions of receiving Justifica- 
tion and Regeneration are the conditions of retaining 
them, as ye have therefore received Christ Jesus the Lord, 
so walk ye in him. (Wood, page 25.) 

This is holiness itself; what a pity it is that we do not 
strictly walk in him, as saith the Apostle, li I beseech 
you, that ye walk worthy of the vocation, wherewith ye 
are called, with all lowliness and meekness, with long 
sufferings, forbearing with one another." 

Again, I would state, as I have often spoken of Wesley 
and other great men, in order to give my views, on points 
where I may differ with others, but I prefer to refer them 
to the old chart in those points where we differ, and to 
let my notions go for what they are worth, 

Again, how am I to know whether I stand in a justified 
legal state or not, as it is thought my conscience not con- 
demning me, is no proof the Lord may see failing in me 
that I do not see. 

The Apostle said, " I judge not mine own self, there- 
fore judge nothing before the time until the Lord come, 
who will bring to light the hidden things of darkness." 
As it would appear, our Christian people in general, are 
all under the impression, that when one is born of the 
Spirit, regenerated, justified, that he will be in a justified 
state, until he becomes a backslider, whereas all that are 
in a backsliding state, are not actually backsliders, one 
may be sick but not dead, one may waver and be lead 
astray through temptations, yet not forsaken, yet he may 
not have a heart bent to backsliding, but with a hope 



254 



THOUGHTS ON VARIOUS SUBJECTS. 



that he will yet be able to recover all, and become a true 
Christian. The state of such may be dangerous, but not 
hopeless. 

Then as the sinner enters into life, through faith, and 
as there is no one that sinneth not or but may sin, if he 
does sin he must go at once to the great Advocate, as the 
just shall live by faith, else how can he be in a justified 
state. 

Again, I read a piece in the papers, something like 
this : that not over fifty per cent, of the converted retain 
their full membership, or that were not dropped. 

Such is the condition of the Church, the members settle 
down to a form, jesting, foolish talking, which the Apos- 
tle said, l 'let it not be once named among you, as 
becometh saints." 

Again, I would mention a little that comes under my 
own observation, just then, an old member came into our 
store, I asked him how he came on with the Church, in 
reply he asked the price of s. p. again, another comes 
in, and after a little talk, well my friend do you belong 
to Church ? ! yes, I have been a member of the Metho- 
dist Church some ten or twenty years, &c, all appeared 
4 to be right, but how soon do we see them coming out of a 
lager beer shop, what a pity that a member of our Church 
should ever be seen in a lager beer shop, where they are 
slaying our people by the thousands. 

Again, we write to one that his note is out of date, and 
the answer is thus : nothing goes out of date with me, 
and so I thought, and this is too often the end of it, while 
we are commanded to pay what thou owest. 

Again, dear reader, did you not see in the Christian 
Advocate, where some of our leading members, came out 



THOUGHTS ON VARIOUS SUBJECTS, 



255 



so bold, thus that when one gives up all, and were made 
free from debt by the bankrupt law, that in case he 
became rich, he was not morally bound to look after their 
old debts. 

What ! after being made free by the law, because we 
had nothing to pay, and when Providence smiled upon 
us, and we became rich, to forget the poor man that pos- 
sibly we may have ruined, is not this a shame ? Here 
then, I must conclude, there are Christians of different 
degrees, then should we not examine ourselves thus : 

1. Then are" we guilty of strife, all strife is not sin, but 
do we make it a calm and holy strife ? 

2. Are we guilty of divisions, all divisions are not sins, 
there may be cases, where the one that has the greatest 
zeal against divisions, may be doing the most to provoke 
them, so that there may be cases, where if we cannot 
agree together, it may be as well to divide. 

3. Then, have we any malice in the heart against any 
one? This is one of the greater sins. We may pray and 
weep, and receive not as long as we have aught against our 
brother ; for if we do not forgive every one his trespasses, 
neither will our heavenly Father forgive us our tres- 
passes. 

4. Are we guilty of combining in any of those warring, 
either to put the wages down on the workmen or to put 
it up on the employers ? 

This is taking the law of nature in our hands, whereas 
the demand or the scarcity should regulate values ; and 
it puts the prices of articles up on those that have to 
work, and sell for whatever they can get. 

5. Then, to the mechanic ; do you refuse to work where 
there are apprentices ? This must be a great sin, and it 



256 



THOUGHTS ON VARIOUS SUBJECTS. 



prevents our rising children from trades, which they so 
much need. I fear many are guilty of this. 

6. Then, to the physician ; do you refuse to visit one of 
your flock as a spiritual adviser because they have another 
physician ? and do you refuse to go when sent for on that 
account? Again, do you get a commission from the 
apothecaries for your prescriptions, after making your 
own prices for visits ? If you do, you are about in com- 
pany with the world, who must have a slice of every- 
thing. 

7. But about the preachers; as they are called to holiness. 
Yet, I would say to them, beware of both temporal and 
spiritual pride ; and when you sit at a well furnished 
table, partake freely of whatsoever thy soul lusteth after 
to thy fill, then rise and take a seat in the front room, 
before you talk all your good nature out, and let the ser- 
vants and children eat and get to their work. 

8. Then, to the editors ; do you refuse, when called on by 
one of your subscribers, with a piece to be inserted, with 
a plenty of stamps, should it not be received with a re- 
quest to return it ? Do you thus return it, or will you 
say nay, because it is an arrangement between the editors? 
Then you are with the world. I do not know that there 
is any such arrangement ; but we expect holiness from 
holy people. 

9. Then about the carnal mind, I do not know that there 
is any one, but may sometimes have some carnal mind, 
thus in the Galatians, see how Peter and the great Barna- 
bas were carried away with their dissimulation. 

Insomuch that the Apostle gives them to understand 
that if they build again the things which they had de- 
stroyed, they make themselves transgressors, were there 
no carnal mind in them. 



THOUGHTS ON VARIOUS SUBJECTS. 



257 



Then, it may be asked, how is all this? as it is said we 
cannot serve God and mammon, that we must be saint or 
sinner, God's servant or the devil's slave. 

Then, I would say, although I cannot agree with a 
good, mistaken man when he endeavored to sing : 

To good and evil equal beat, 
I am both a devil and a saint. 

Yet it does appear that we have the carnal mind ; the 
flesh, the world and Satan on the one side, and on the 
other, if Christ be in you the body is dead. (That is kept 
under with all its members, dead, freed from sin.) 

(Rom.) But now being made free from sin and become 
servants to God, ye have your fruit unto holiness and the 
end, everlasting life. 

Then, dear reader, if we cannot serve two masters, let 
us choose whom we will serve. The wages of sin is death, 
but the gift of God is eternal life, through Jesus Christ, 
our Lord. 

Here, I would say, although I may not agree with all 
the peculiarities that some of our holiness-brethren, who 
hold such a loud confession, yet I am happy to see the 
church waking up, in the seeking out the lost, the per- 
fecting of the saints. 

Then I would mention a few cases that have come under 
my notice from the promoters of holiness. 

First, then, in the New Testament Standard, page 86, 
Bishop Hamline speaks thus of his conversion : " So pow- 
erful was the work of God in my heart, my tongue was 
almost constantly employed in prayer and praise." In 
this state God revealed to him the evils of his heart, evils 
which Regeneration had not. He says, "I saw that in 
my heart were roots of evil, &c, which were ever ready 
17 



258 



THOUGHTS ON VARIOUS SUBJECTS. 



to spring up under the least declining of faith and 
love." 

Here, I would ask, did the Bishop see these remaining 
evils before he declined in faith and love, i. e., when he 
could do nothing but pray and praise, or did he ever after 
rise to a state where he could not see the roots of evil on 
his decline in faith and love ? As I would think, sin is 
ever ready to germinate and spring up on a decline in 
faith and love, in all, as long as the soul is in the body. 
Then, as we see, one rain may bring the seed up through 
the earth, so beautiful ; and, although the earth be clean, 
as soon as we lay aside the plough, the grass will germi- 
nate in the earth, whose seed is in itself. 

So, then, the sinner may be made free from all his past 
sins and all the sin entailed through the fall, yet the flesh 
is still flesh, and sin may germinate in a moment in the 
heart on a decline in faith and love or a refusal to take up 
the cross. 

Again, I see in the Guide, July, 1870_, one received 
the blessing twice, lost it on the first occasion, alter re- 
taining it it only a few hours, by refusing to do a duty 
which she had promised her Lord. On resolving that 
she would do the duty the blessing was restored, and she 
lost it again ; and now she is tempted to doubt her Justi- 
fication. 

Here, I may ask, how could she retain or be in a justi- 
fied state while refusing to comply with a promise she had 
made to her Lord ? If she had been living in a justified 
state she would have done the duty without a promise. 
Many would like to advance to a higher state of grace if 
it was not for the taking up the cross and living holy. 



THOUGHTS ON VARIOUS SUBJECTS. 



259 



Again, in the Guide, Dec. 1870, I read thus: "A min- 
ister, who often felt the need of holiness, &c, but to 
stand forth before the church as a professor of holiness, 
to me he said, it is the most formidable barrier. Once, 
after a great struggle, at a camp-meeting, he promised the 
Lord that, in spite of men and devils, he would confess it, 
if at the mouth of hell, &c. 

" Then, the Lord, he said, filled me with his fullness, 
and I joyfully proclaimed the power of the all-cleansing 
blood, the news spread quickly and preceded me in the 
place of my ministry. 

"Shortly after my return home I met with one of the 
leading men of my official board, who, having learned the 
fact that I had professed holiness, accosted me so sarcas- 
tically, and with such provoking disrespectful language, 
reviled the profession I had made, that I yielded to the 
tempter and gave up my hold on Christ as my uttermost 
Saviour, and never since have gained it." 

•Now, says the editor, of course the adversary knew how 
much he had gained by keeping this popular minister 
silent on a subject that ought long before to have had a 
practical bearing on his life and ministry, and been a 
theme of oft-repeated, outspoken testimony ; and when 
that strong resolve was made at last, that if God would 
give the witness of heart-holiness he would confess it, 
though it might be at the mouth of hell. The arch enemy 
knew that such a strong resolve would have to be strongly 
met. Is it surprising, then, that as an angel of light he 
should transform himself, and through this leading mem- 
ber of the church so strongly assault him. What a jubi- 
lee there must have been in the lower regions when he so 
signally succeeded. 



260 



THOUGHTS ON VARIOUS SUBJECTS. 



Thus this great woman, as it would appear, had her 
mind so much on confession, that she neglected that 
humble member of the Church, in order to set forth, or 
to extol a confession, and she inferred that the arch-enemy 
was transformed through this leading member of the 
Church, whoso strongly assaulted him. 

Thus then, this leading member might have been 
under a belief that he was called to holiness when he 
was justified, and he might have been under the impres- 
sion, that the preacher had been in the ministry long 
enough to have received that grace, that would have 
battled off all the angels that Satan could have mustered 
up from the bottomless pit, and smiled at the idea of a 
true Christian seeking a blessing called holiness. 

Thus it is so natural and common for one when he 
cannot take up the cross, and follow his Lord in that meek 
and self-denying way, to lay all the blame on Satan, or 
some one else. Suppose, for an example, the leading mem- 
ber had have been in an unregenerate state, what credit 
was it to the Church, after the preacher had received the 
great blessing, to have suffered himself to have been 
blown away at the first puff from Satan. One may per- 
ceive that a promised confession is not equal to an abun- 
dance of grace — seek the blessing first, and abundance of 
grace, and then confess — so far as the Spirit moves us, 
having always in mind a "thus saith the Lord." 

Then, if the preacher did receive that fullness, it ought 
to have made him the more firm in pressing it home to 
his leading brother, at any rate, in seeking a closer 
walk with Christ, otherwise, if the preacher suddenly 
yielded to the tempter, where is there a hope, but to 
return to the great Advocate, who is stronger than 



THOUGHTS ON VARIOUS SUBJECTS. 



261 



all those in the lower regions, and with redoubled 
force, 

" Lay on loads with either hand amain, 
And drive the Trojan o'er the plain." 

ANNA ROGERS. 

I will mention one more case, that of Anna Rogers, so 
often spoken of, (page 39,) thus : " What I felt of heaven, 
of God, of love at that time, cannot be expressed. I had 
communion with my Lord, as if face to face." Yet it 
appears in a few weeks, on hearing one Dr. Wright, who 
clearly explained the nature of salvation from inbred sin, 
showed it to be as freely promised and purchased by the 
blood of Jesus, as pardon. Surely it is: why did she 
not believe it and accept it as such, when she was so 
filled with God, love, and heaven, that she could talk 
with her Lord as if face to face, instead of becoming into 
such fears of unbelief. Yet she does not seem to have 
received any different kind ; she says she had peace, but 
not so much joy as at justification. Then I see no change, 
only she became more confirmed in the faith, and willing 
to suffer for her Lord, instead of wishing to die because 
she would suffer no more. 

But see her training ; she says she had thought, when 
fully saved from sin, she would suffer no more, feel no 
more pain, make no more mistakes, feel no more tempta- 
tion ; that her judgment and memory would be perfect. 

THE SABBATH. 

Can any one give us any light on which day of the 
week the creation commenced, or which is the seventh 
day, Saturday or Sunday, as it would appear that Christ 



262 



THOUGHTS ON VARIOUS SUBJECTS. 



expired on the sixth day, and on the same day the woman 
prepared the spices, and rested the Sabbath day, accord- 
ing to the commandment. And upon the first day of the 
week they came unto the sepulchre, bringing the spices, 
which they had prepared. 

But I have never understood which day of the week is 
the seventh. Thus, as I was trained up in my youth 
with the impression that Sunday was the seventh day, 
the Sabbath, and that Monday was the first day. Since 
then I have been taught that Sunday is the first day, the 
Sabbath. Then, if I were to stick to those early imbibed 
principles, I would still be under the impression that 
Sunday was the seventh day. But as we are now taught 
that the seventh day has been changed to the first day, 
which is called Sunday, then the seventh must have been 
on Saturday, as now understood by the Jews. Then 
why was it so changed. We are referred to the meetings 
of the disciples on the first day ; again to the Revela- 
tions, 1 : 10. "I was in the spirit on the Lord's day," 
yet not one word about which day of the week, or the 
change. 

Again, our Catholic friends in their Catechism, page 
276, they say, "the Church of God has in her wisdom 
ordained, that the celebration of the Sabbath should be 
transferred to the Lord's day, as on that clay light first 
shone on the world, so the resurrection of our Lord on 
the same day, by whom was thrown open to us the gate 
to eternal life : hence the Apostle would have it called 
the Lord's day." 

This change might have been made by the Apostles, 
yet I see not one word from any of the Apostles of the 
Sabbath being so changed to the first day, neither could 



THOUGHTS ON VARIOUS SUBJECTS. 



263 



those women have so understood it, as they brought the 
spices on the first day to do what they would not do on 
the seventh, because it was the Sabbath day. 

Then, if Christ expired on Friday, Saturday must have 
been the seventh day, as our people now understand it, 
and he arose on the first day, which is now called Sun- 
day, the Sabbath day. 

Again, it is said, (Acts 20,) <c And upon the first day 
of the week, when the disciples came together to break 
bread," &c; yet nothing said about the day of the week ; 
also, the Apostle mentions in the Hebrews, for he spake 
in a certain place of the seventh day in this wise, "and 
God did rest the seventh day from all his works," &c. , yet 
no mention about any change. 

Then, who knows whether the original seventh day was 
on Saturday or Sunday, except through oral tradition. 

Perhaps some of our Baptist friends, who profess to know 
so much about the Pope's transferring baptism by dip- 
ping, to that of pouring, may give us some light on this 
subject also. 

Yet, as to myself, I am not much troubled about those 
ordinances. Yet, we should keep up those forms while 
we seek the power and labor to enter into that true rest, 
lest at any time we should let them slip, through unbelief. 

However, I see no difference which day, when so defined 
by the church and the law of our land, so that we observe 
one day as pointing out that eternal rest, where all our 
toils will be over. 

I would also state that our Sabbath cannot be all over 
the earth at the same time. In the creation, it was said, 
" the evening and the morning." It may be that the 
sun first lit up the earth, in Paradise, at noon. Then, 



264 



THOUGHTS ON VARIOUS SUBJECTS. 



if we had have been here, we would have been in the dark 
until the earth, in its rotation, brought us round to the 
sun ; that; while it is night here it is day on the oppbsit3 
side of the earth. 

For an example, suppose there were cars that would go 
east, around the earth in twenty-four hours on the equa- 
tor, they would gain one day and have 366 days in the 
year. If, on the other hand, they should go west, they 
would lose one day and have but 364 ; so that if the 
twenty-four hour cars should leave at night, going west, 
they would have all night. 

Then, my dear reader, let us take care never to get on 
one of those twenty-four hour night cars. If we do, we 
may travel as long as the earth remaineth and never have 
another day. 

So it may be with the spiritual cars. If we get on the 
day cars, and keep a single eye upon the sun of righteous- 
ness, we may have the whole body full of light, as when 
the bright shining of a candle doth give the light. 

ROSS WINANS. 

A few remarks on the second edition of a book, written 
by Ross Winans. I have not seen the first edition, and 
I had the second in hand but a short time. 

ONE RELIGION, MANY CREEDS. 

Thus, man needs no teaching to be convinced that there 
is a God, the creator of the universe. The idea is innate, 
imperative and essential, and declares itself in the mind 
and conscience so soOn as the human being begins to 
observe, to compare and reason, &c; that there is no one 



THOUGHTS ON VARIOUS SUBJECTS . 



265 



in the exercise of intellectual faculties who would not 
recognize the existence of a God as an absolute and neces- 
sary truth, even if there had been no other book to teach 
it than the great book of nature, the earth, the sea, the 
sun, the moon, and all the host of heaven, &c. 

Then, I would state, I have been under the impression 
that if the babe had been put in a cell, perfectly free from 
all teaching, its voice might not have been better than 
that of a calf, and could never have talked, much less 
reason, and would have been like the beast without a con- 
science ; and I am quite sure the infidel gets nearly all 
the good he has through revelation and the teaching of 
men and irresistible grace. So they are indebted to the 
Bible and revelation for whatever good they have, and to 
nature for the evil. 

Then what does the moon, or sun teach us without reve- 
lation ? They never told us that they turned on their 
own axis. Nature taught me that the sun went round the 
earth. 

But about the conscience ; how could there be any con- 
science without revelation ? Would not we all have been 
like the beast, that can stand at the crib all day and let 
the others starve. The conscience must have light before 
it can discern, which does not come through nature. 

The conscience is so much like a lamp in the hand. Its 
virtue is only proportionable to the light communicated ; 
and just as the light becomes darkened the whole body 
becomes full of darkness. 

Then one having such good intellect as Ross Winans, 
ought to perceive that without revelation or teaching, it 
is vain to talk about a conscience, to observe, to compare 
and reason. As he says, " there is no one in the exercise 



266 



THOUGHTS ON VARIOUS SUBJECTS. 



of intellectual faculties who would not recognize the ex- 
istence of a God. This being true, where are we to get 
intellectual faculties, except through revelation and the 
teaching of men who have heard? Have they not heard, 
said the Apostle. Yea, verily, their sound went into all 
the earth, and their words unto the ends of the world. 

So, then, a portion of grace maybe received irresistibly, 
so that as soon as light is communicated to the conscience 
it can then observe reason and see that all nature is fading 
and dying, and that the race of our venerable friend and 
myself is almost run. 

Then, how can the stars or anything in nature tell me 
how sin is to be forgiven or taken away, or that I have a 
soul that is to exist forever, and that I have to give ac- 
count to God for every act, word and deed done in the 
body? 

Then, see the son of this venerable man, Thomas 
Winans. I am told he offered the Young Men's Chris- 
tian Association ten thousand dollars in case they left out 
the word Christ. 

Then, it may be inquired, how is it that those men are 
so liberal and good citizens? Then, is it not all through 
irresistible grace ? and though they have not sufficient 
grace to comply with the demands of the Gospel of Christ, 
they may unwittingly receive a portion of grace ; so that 
one living among Christians, may somewhat imbibe their 
principles, although not able or willing to make that sac- 
rifice to become one. 

Again, page 16, he says: God made a man and a 
woman ; placed them in a garden, intending that they 
and their progeny should live forever in this world happy, 
innocent, naked, and having nothing to do. 



TIIOUGHTS ON VARIOUS SUBJECTS. 



267 



Here I must say, while the writer may have intended 
to have confined himself to truth, he has rather given it 
a coloring that is not true. What says Moses, chapter 
2 : 15, before the fall ? " And the Lord God took the man 
and put him into the garden of Eden, to dress it and keep 
it." He, the Lord, knew man would he happier with 
work, even in Paradise. And I do not know how Ross 
Winans, or any one could know, whether God intended 
that man should live forever, naked or not ; however, I 
suppose all this irregularity and shame came by sin 
through the fall. 

He says, "In this purpose, however, God was thwarted 
by Satan." In this I would ask, if God's purposes have 
not been thwarted in a thousand cases by the children of 
disobedience? Could it be God's purpose that such a 
large portion of his people should refuse to accept a reve- 
lation of his will, like the beast with all their natural 
religion, just stand and look for the crib only ; and was 
it God's will that so large a portion of Christian believers 
should just sit down to eat, and rise up to play, so com- 
mon among us? 

Again, he said all believe in a God without any teach- 
ing. Then if they do, what does it avail ? Does not 
Satan believe in a God also. 

Again, page 32, he says : '* Gocl cannot be what the 
Pentateuch proclaims him to be ; — a God who has fits of 
anger; who errs and repents of it; who can beat one 
time what he is not at another ; that geology has demon- 
strated that the earth must be more than six thousand 
years old ; that it may be a million ; that astronomers 
have proved that so far from the earth being the most 
important body in our solar system, it is one of the least ; 



268 



THOUGHTS ON VARIOUS SUBJECTS. 



that our solar system itself, the majestic sun and all the 
orhs that circle around him, is but a comparative speck in 
the infinite immensity of this sidereal universe ; and that 
the faint light of the great nebulas in Orion, seen in the 
summer sky, takes sixty-seven thousand years to travel 
from that remote portion of the universe to our little 
globe." 

Here then appears to be the great mistake with the 
infidel. They look beyond the heavens to find a God, 
and they cannot find him, because they refuse to look for 
him through the spirit ; and they may pull on their na- 
tural rope, to pull God to them or pull themselves to God, 
and never find him. Then what is that to us, how many 
millions of worlds, and how much God loves them, or 
how large they are. 

And how could such a man as Ross Winans understand 
Moses as teaching any change in God, but only that the 
promises of God were on condition of obedience, and wben 
he is said to repent, it is a refusal to give what h.v said he 
would do on their disobedience ; yet no change in God — 
the change is in man. 

Surely Mr. Winans would agree that God himself is 
pleased with the obedience of men. Call these words 
what you please, but can any one believe that it is just as 
pleasing to God when one murders his starving brother, 
as if he gives him meat? Yet no change in God. 

It is said, Numbers 14 : 30, " Doubtless ye shall not 
come into the land concerning which I sware to make you 
dwell therein : ye shall bear your iniquities even forty 
years, and ye shall know my breach of promise." Those 
promises being conditional, Moses understood, and so 
ought Mr. Winans. Yet no change in God. 

Then about the age of the earth. I would suppose 



THOUGHTS ON VARIOUS SUBJECTS. 



269 



Moses knew about as well as any one since ; and be said, 
Exodus 20: 11, (< For in six days tbe Lord made beaven 
and eartb ; tbe sea and all tbat in tbem is, and rested tbe 
seventh day." Then if all were made in six days, Adam 
was included. Tben if any one can give us any chron- 
ology of the race a million of years before Moses, let them 
do so ; Moses did not undertake it. 

Here then I will give a sketch from the Home Journal, 
March 12, 1870, by the Eev. John More, which appears 
to be as silly as that of the infidel. He says that geology 
declares that the race of man was of recent creation ; the 
organic remains of animals are found in strata formed 
millions of years before the present epoch began. He 
says, when the beginning was, Moses does not say. True, 
but he says, in the beginning God created the earth and 
all that in it is. What more do we want, or how much 
plainer could it be — as Adam, the earth, the sea, and all 
that in them is, were made in six days ? (Exodus 20: 11.) 
That the earth, he says, existed for more than six thou- 
sand years there is the most conclusive evidence from 
geology ; that when the beginning was, Moses does not 
say ; that it might have been millions of years since. 

Now for one to talk about the millions of years being 
proved by the remains of animals being formed in strata 
millions of years before, looks too silly to have a place in 
a Christian paper. 

Again, page 293, Mr. Winans in the case of Ananias 
and his wife, thus : and Peter said unto her, " Tell me 
whether ye sold the land for so much ? And she said yea, 
for so much. Then Peter said unto her, how is it that 
ye have agreed together to tempt the Spirit of the Lord ? 
behold the feet of them which have buried thy husband 



270 



THOUGHTS ON VARIOUS SUBJECTS. 



are at the door, and shall carry thee out. Then fell she 
down straightway at his feet, and yielded up the ghost. 
And the young men came in, and found her dead, and 
carrying her forth, buried her by her husband." — Acts 5. 

In this, he, Winans, said, "the idea attempted to be 
inculcated by this representation is, that God was so 
incensed and offended with the persons who withheld a 
part of their possessions for their own use, instead of 
giving it all to the Apostles, that he instantly, by a special 
act struck them dead ; that the promulgation of such a 
story was, as we conceive, a trick to cheat for the purpose 
of extorting money from, and gaining domination over 
those susceptible of being so wrought upon through their 
fears," &c. 

Then hear what Peter said, (Acts 5 : 3,) but Peter said, 
"Ananias! why hath ISatan filled thine heart to lie to 
the Holy Ghost, and to keep back part of the price of the 
land, while it remained, was it not thine own, and after 
it was sold, was it not in thine own power, why hast thou 
conceived this thing in thine heart?" Does not the above 
show plainly that they gave through their will, and even 
then it was in their power to cancel it, should they change 
their mind, neither was the money for the Apostles alone. 

(Acts 4 : 32,) and the multitude of them that believed 
were of one heart, and of one soul ; neither said any of 
them that aught of things which he possessed was his 
own, but they had all things common. 

Then it is not strange that Mr. Winans, after admit- 
ting that the disciples followed their Lord in such self- 
denial, that if one should strike them on the one cheek, 
to turn to him the other, that he would now, as soon as 
our Lord left them, to represent them as putting a cheat 



THOUGHTS ON VARIOUS SUBJECTS. 



271 



on the people, to extort money out of them, why not say 
at once, that it was all from Moses, a devised fabrication, 
and either make the tree good, and its fruit good, or else 
make the tree corrupt, and its fruit corrupt? 

Page 316. Again, the writer said, "'we may easily 
imagine that to Jesus at this period of his life, everything 
which was not the kingdom of God, according to his idea 
of it, had absolutely disappeared ; he was, if we may say, 
so totally outside .of nature, family, friendship, country, 
had no longer any meaning for him." 

Think not, said he, " that I am come to send peace on 
earth ; I came not to send peace, but a sword. I am come 
to set man at variance against his father, the daughter 
against her mother,"' &c. And a man's foe shall be they 
of his own household. 

(Matthew 10.) They shall put you out of the syna- 
gogues, yea, the time cometh, that whosoever killeth you 
will think that he doeth God service. (John 16.) Some- 
times one would have said his reason was disturbed. He 
suffered great mental anguish and agitation. (John 12.) 
The great vision of the kingdom of God, which he fancied 
he was to establish, glistening before his eyes, bewildered 
him. His disciples at times, thought him mad. (Mark 3.) 
His excessively impassioned temperament carried him 
incessantly beyond all rational bounds. His previous 
gentleness seemed to have abandoned him, he w r as some- 
times harsh and capricious. (Matthew 17.) His disciples 
at times did not understand him, and experienced in his 
presence a feeling akin to fear. (Mark 5.) Sometimes his 
displeasure at the slightest opposition lead him to commit 
acts as inexplicable and absurd, as cursing the fig tree ; 
because it did not bear fruit out of season. (Mark 11,) &c. 



272 



THOUGHTS ON VARIOUS SUBJECTS. 



Here I would state, those who will not believe and come 
to Christ, cannot understand his doctrine, " the natural 
man*receiveth not the things of the Spirit of God, for 
they are foolishness unto him, neither can he know them, 
because they are spiritually discerned." 

Then if Christ was, as represented, how could his curs- 
ing the tree have had its effects ? Who is so blind as 
those that will not see ? 

(Page 186.) Again, he, Winans, said, " now we boldly 
assert, that Adam and Eve were not created spiritually 
perfect, as God is perfect. (Page 187.) Ye shall surely 
die, he says was understood by Adam and Eve, as refer- 
ing to the death of the body, that nothing can be plainer 
than natural death is meant. 

But it is said by Moses, " in the day that thou eatest 
thereof, thou shalt surely die," this proves it to be a 
spiritual death, as the body did not die on that day, but 
followed just like all nature, when natural life ceases 
to be. 

(Page 315,) he says, " Jesus boldly preached war 
against nature, and total severance from ties of blood," 
" verily, I say unto you, said he, there is no man that 
hath left house, or parent, or brethren, or children, &c, 
for the kingdom of God's sake, who shall not receive 
manifold more in this present time, and in the world to 
come, life everlasting." 

The kingdom of God, here spoken of, he says, is that 
to be established upon earth, and the world to come, is 
like the present one, but in a regenerate state, then how 
does he know this ? 

(Page 315.) If any man come to me, said he, and hate 
not his father, and mother, children, and his own life, he 
cannot be my disciple. (Luke 14 : 16.) 



THOUGHTS ON VARIOUS SUBJECTS. 



273 



Mr. Winans surely does know that the word hate is 
not always taken in an absolute sense, could he have 
understood Christ to have meant that a man should really 
hate his brother, when he said, "by this shall all men 
know that ye are my disciples, that ye love another." 

Here then, why should we set our affections upon the 
things of the earth, as we know we are soon to leave them. 
I thought once, that I had hated temporary leases, why 
so ? because the owner of the ground would soon take 
improvements and all, then should we not love God who 
created us above all, and if he was not God, how could he 
say these words ? 

Page 330. He says about Lazarus, " the words I speak 
unto you, I speak not of myself, but the Father that 
dwellethin me, he doeth the work." John 14 : 10. And 
does he not acknowledge, in his own case, that it was his 
Father and not himself, who raised Lazarus from the 
dead, and did not Martha, one of those who knew him 
best, and whom he is said to have loved above others, 
urderstood the matter by saying that she knew that "what- 
soever he were to ask of God, God would give it to him." 
John 11 : 12. The miracle, therefore, if wrought at all, 
was wrought by God, the Father, in answer to the prayer 
of Jesus, and not by Jesus himself. 

Martha, as we suppose, was correct, although she did 
not so well understand the nature of those spiritual 
things, as those do since the Holy Ghost was given. 

Here I may say, Ross Winans may have handled a bad 
cause about as well as any one in his Church could have 
done, but the great mistake appears to be, he did not 
understand how that the Father and the Son are one : 
that Jesus Christ was of the same essence, the same 
18 



274 



THOUGHTS ON VARIOUS SUBJECTS. 



nature of the Father, and that it was by Jesus Christ, by 
whom all things were created, and that he was before all 
things. 

Then, as I understand it, the Son cannot exist without 
the Father, neither can the Father exist without the Son, 
and that the Father is God, the Son is God, and the 
Holy Ghost is God, and that these three are one, so 
then there is to us but the one God the Father, of whom 
are all things, and we in him ; and one Lord Jesus 
Christ, by whom are all things, and we by him. (Cor. 8.) 

Page 319. He said men were to take no thought, (not 
undue thought) but no thought whatever, as to their 
means of subsistence, if smitten on the one cheek, they 
were to turn the other cheek to be smitten, &c. 

This, I must confess, was more than one could bear, 
with all their natural religion, while in their unregene- 
rate state, and it puts me in mind of the Irish sailor, who 
came to the preacher, and told him that he was thirty 
years old, and had no teaching. Now I want you to 
teach me how to be a good man ; but I've heard that the 
Bible says, if a man strike ye on one cheek, ye must turn 
around and let him strike the other, but faith, and may 
be, he might strike me to-night on my cheek, then I 
must turn the other cheek, and let him bang away at 
that — oh ! that's hard. 

Our friend, the writer said, not undue thought, but 
no thought. This is not true, as every one ought 
to understand our Lord throughout, that it was undue 
thought, that we should sow the seed in its season, then 
wait patiently for the fruit ; and to put away our hank- 
ering thoughts about it, as our heavenly Father knows 
that all these things we need. One great mistake is 



THOUGHTS ON VARIOUS SUBJECTS. 



275 



with our friend Winans, like the sailor is, he begins at 
the last letter instead of the first. 

If the sailor had have obeyed the preacher, and sought 
that renewal out of his fallen state, to the image of him 
who created him, it is then, he might have been able to 
follow him in that meek and self-denying way, and to 
have turned the other cheek, when smitten, following the 
example of our Lord, who, when he was reviled, reviled 
not again . 

Then the Son cannot be separated from the Father, 
who being the brightness of his glory, and the express 
image of his person, so that it would be as easy to smother 
up the light of the sun with leaves, as to separate the 
Son from the Father. 

Again, is it not unaccountable, that he would admit 
that Grod would raise one who had been dead four days, 
in answer to the prayer of one, whom he represented as 
an impostor. Again, what was the use of prayer? 

Page 67. He says, "did any man ever have proof posi- 
tive, that any prayer was answered? events sometimes 
happen, seemingly, at the instance of prayer, but it is im- 
possible to be assured, beyond the possibility of mistake/' 
(surely there could be no mistake in that of Lazarus, 
after being dead four days.) 

Page 69. He says, " It may be said, however, in 
defence of this man's conduct, that his prayer though 
unanswered, is not without spiritual uses. Were a man 
in a floating boat, to pull at a rope attached to the shore, 
having all the time perfect faith that he is pulling the 
shore to the boat, instead of pulling the boat to the 
shore, it would make no difference which was the result, 
so that the boat and the shore came together at last, so 



276 



THOUGHTS ON VARIOUS SUBJECTS. 



that while a man prays God to come to him, he may be 
unwittingly drawing himself to God, through God's 
original appointed or natural means. While he ima- 
gines God is coming t,o him by supernatural means, that 
is, at the instance of prayer." 

Here then, I do not know that it makes any difference 
whether one draws nigh to God, or that God draws nigh 
to them, so they come together at once. 

Then about the rope — if pulling on the rope would 
bring the shore and the boat together, yet pulling on the 
natural rope will not bring a man and God together. 

Again, page 225, he says, Christ not only appears to 
us in the light of a fanatic, but we see also an unallowa- 
ble self-exaltation in a man ; and it is only of a human 
being that we are everywhere speaking, so putting him- 
self above every one else as to contrast himself with them, 
as their future judge, and doing so, Jesus must have com- 
pletely forgotten how he had on one occasion disclaimed 
the epithet of good, as one belonging to God alone. 

Here the reader can take notice of the error. He never 
disclaimed his being good or being God. Why callest 
thou me good ? You do not acknowledge me to be God, 
why call me good ; none is good but God. Our Lord 
never hinted in one place, that I have observed, that he 
was not good, nor that he was not God. 

He, Christ, never put himself higher than he was. He 
said to the disciples, " Ye call me Lord and Master, and 
ye say well : for so I am." 

Yet though our Lord was Lord and Master of all, yet 
he put himself low ; in obedience to the cross, not to be 
ministered unto, but to minister ; and to give his life a 
ransom for many. 



THOUGHTS ON VARIOUS SUBJECTS. 



277 



Then so far was Christ from seeking a secular kingdom, 
that when he perceived that they would come, and take 
him by force to make him a king, he departed again into 
the mountains himself alone. 

Again, page 321, he says, in a general sense, Jesus, if 
he had succeeded in all he preached, would have effected 
the ruin of the Jewish nation. 

So said the Jews. (See John 11: 47.) And when he 
raised Lazarus from the dead, " then gathered the chief 
priests and the Pharisees a council, and said, what do we, 
for this man doeth many miracles. £f we let him thus 
alone, all men will believe on him, and the Romans shall 
come, and take away our place and nation." 

Just the reverse. Hear then what our Lord said, Luke 
21: 24 : " And they shall fall by the edge of the sword, 
and shall be led away captive into all nations ; and Jeru- 
salem shall be trodden down of the Gentiles, until the 
times of the Gentiles be fulfilled. " 

31. "So likewise ye, when ye see these things come to 
pass, know ye that the kingdom of God is nigh at hand. 

32. "Verily I say uuto you, this generation shall not 
pass away, till all be fulfilled. 

33. " Heaven and earth shall pass away ; but my words 
shall not pass away." 

Now could any human being say this ? 

34. "And take head to yourselves, lest at any time 
your hearts be overcharged with surfeiting and drunken- 
ness, and cares of this life, and so that day come upon 
you unawares. 

35. "For as a snare shall it come on all them that 
dwell on the face of the whole earth," &c. 

Then surely Ross Winans, or any one that can read the 



278 THOUGHTS ON VARIOUS SUBJECTS. 

history, can see how literally those predictions of our 
Lord were fulfilled ; that in forty years the whole polity 
of the Jewish nation was broken up, and such tribulation 
as was not since the beginning of the world. 

Then reader, can any one read those predictions — how 
true they came to pass, and the miracles, and the whole 
works of Christ, of his raising the dead, opening the eyes 
of the blind and their ears, &c, without believing, if they 
wanted to believe ? Nay; but they have closed their 
eyes, lest at any time they should see with their eyes, and 
hear with their ears, and should understand with their 
heart, and should be converted, and I should heal them. " 
(Matthew 13: 15.) 

Here I would state his coming to set man at variance, 
the father against the daughter, &c. 

We may understand his Gospel in the converting of 
sinners. How often has it not been known, when the 
daughter is converted, they have been opposed by parents, 
yea, cast off; and do not we remember the blind man, 
when Christ restored him to sight, he was cast out of the 
synagogue, and they told him he was a sinner ; he said 
whether he be a sinner or no, I know not, but one thing 
1 know, that whereas I was blind, now I see. 

We had better suffer the reproach of being cast out of 
a father's house, than to be cast out of the kingdom. He 
(Christ) says, they shall put you out of the synagogue ; 
yea, the time cometh that whosoever killeth you, will 
think that he doeth God service. 

Then has it not all been true ? Look at the thousands 
that have been slain, under the guise in slaying them 
that they were doing God's service. 

Then why did not the officers take him up, while he 



THOUGHTS ON VARIOUS SUBJECTS. 



279 



was in such a fit beside himself, as the infidel represents 
him ? Nay, say the officers, k ' Never man spake like this 
man . ' ' 

And as to his troubles, as they say about the kingdom, 
they say he fancied he was to set up on earth, there is not 
the least shade of truth ; for he tells his disciples, his 
kingdom was not of this world : " no man taketh my life ; 
I have power to lay it down, and I have power to take it 
up again." 

He did not interfere with the priesthood. His was a 
spiritual priesthood. If he were on earth, saith the Apos- 
tle, he should not be a priest, seeing that there are priests 
that offer gifts, according to the law. 

Then if he aspired after an earthly kingdom, as they 
say, why did he so rebuke his disciples, when they de- 
sired the chief places, thus Mark 10 : 

42. " But Jesus called them unto him, and saith unto 
them : ye know that they which are accounted to rule 
over the Gentiles, exercise lordship over them, and their 
great ones exercise authority upon them. 

43. " But so shall it not be among you, but whosoever 
will be great among you, shall be your minister. 

44. " And whosoever of you will be the chiefest, shall 
be servant of all. 

45. " For even the son of man came not to be min- 
istered unto, but to minister, and to give his life a ransom 
for many." 

Page 317, the writer says, his disciples at times thought 

him mad. — Mark 3. 

Then let us hear what Mark said about him, Mark 3:5: 
" And when he had looked around about on them with 

anger, being grieved for the hardness of their hearts, he 



280 THOUGHTS ON VARIOUS SUBJECTS, 

saith unto the man, stretch forth thine hand, and he 
stretched it out, and his hand was restored whole as the 
other. 

6. " And the Pharisees went forth, and took council 
with the Herodians against him how they might destroy 
him. 

20. "And the multitude cometh together again, so 
that they could not so much as eat bread. 

21. " And when his friends heard of it, they went out 
to lay hold on him, for they said he is beside himself. 

22. " And the scribes which came down from Jerusalem 
said, he hath Belzebub, and by the prince of the devils, 
casteth he out devils. 

25. "And he called them unto him, and said unto 
them in a parable how can satan cast out satan ? 

24. " And if a kingdom be divided against itself, that 
kingdom cannot stand. 

25. "And if a house be divided against itself, that 
house cannot stand. 

26. " And if satan rise up against himself, and be 
divided, he cannot stand, but have an end. 

27. " No man can enter into a strong man's house and 
spoil his goods, except he will first bind the strong man, 
and then he will spoil his goods, &c. 

31. "There came then his brethren, and his mother, 
and standing without, sent unto him calling him. 

32. " And the multitude sat about him, and they said 
unto him, behold ! thy mother and thy brethren without 
seek for thee. 

33. " And he answered them, saying, who is my 
mother or my brethren ? 

34. "And looking around about on them, which sat 
about him, he said, behold my mother and my brethren. 



THOUGHTS ON VARIOUS SUBJECTS. 



281 



35. " For whosoever shall do the will of God, the same 
is my brother, and my sister and mother." 

Here the reader may perceive so far from being beside 
himself, he spoke with wisdom, and with that meek spirit, 
just like himself. 

Page 266, again, about the one God, page 270, here he 
says : " We have forty-three selected texts affirming that 
there is but one God, and that live of these are the say- 
ings of Christ himself," &c. 

Page 271. But if a man makes an assertion, on the 
authority of competent testimony, that assertion is entitled 
to our respect and belief. 

Here I admit that the writer has given us good and 
reliable evidence, that there is but the one God, and that 
too from the Bible, and I accept it, that there is but the 
one God the Creator of all things as stated in his twenty- 
four texts. 

Page 270, says he, " now it is remarkable if Christ is 
God, why is it not so accredited, both in the Old and New 
Testament ; that is not the case in either one or the other." 

Now it is asserted by a large majority of the Christian 
Churches, that Christ is God, but whence do they derive 
their evidence to support them in such an assertion, we 
know none in the book which they rely upon. We assert 
that Christ was not God, and this on the testimony of 
God himself, and the man Jesus. 

Here as the writer has taken his testimony from the 
Bible, let us stick to the Bible, to the law and the testi- 
mony forever, and see if we cannot show from the Bible 
reliable evidence that Jesus Christ is God. 

The writer has not given us one text that proves that 
Christ was not God, except this be one, (Matthew 19,) 



282 



THOUGHTS ON VARIOUS SUBJECTS. 



and he said unto him, why callest thou me good, there is 
none good but one, that is God. This should be under- 
stood, as they did not acknowledge him to be God, why 
callest thou me good, none is good but God, this is surely 
consistent, and they must have understood it. 

Then let us hear what the Bible says on this subject. 
First — The Apostle Colossians 1 ; 12. " Giving thanks 
to the Father." 

13. " Who hath delivered us from the power of dark- 
ness, and hath translated us unto the kingdom of his dear 
Sou. 

14. "In whom we have redemption through his blood, 
even the forgiveness of sins* 

15. " Who is the image of the invisible God, the first 
born of every creature. 

16. "For by him were all things created that are in 
heaven and that are in earth, visible and invisible, 
whether they be thrones or dominions, or principalities, 
or powers, all things were created by him, and he is 
before all things, and by him all things consist." Then 
he must 1 be God. 

Again, (Hebrews, 1 ; 12,) God in these last days hath 
spoken unto us by his Son, whom he hath appointed heir 
of all things, by whom also he made the worlds, &c. 

5. " For unto which of the angels said he at any time, 
thou art my Son, this day have I begotten thee. 

7. " And of the angels he saith, who maketh his augels 
spirits and his ministers a flame of fire. 

8. " But unto the Son he saith, thy throne ! God, is 
forever and ever." 

Here he is called God by the Father, so saith St. Paul. 
Again, (John 1 : 1,) in the beginning was the Word, 
and the Word was with God, and the Word was God. 



THOUGHTS ON VARIOUS SUBJECTS, 



283 



3. " All things were made by him, and without him 
was not anything made, that was made. 

10. 11 He was in the world, and the world was made by 
him, and the world knew him not. 

11. " He came unto his own, and his own received him 
not. 

14. " And the Word was made flesh, and dwelt among 
us, and we beheld his glory, the glory as of the only 
begotten of the Father, full of grace and truth." 

Again, (Corin. 8 : 6.) " But to us there is but the one 
God, the Father, of whom are all things, and we in him, 
and one Lord Jesus Christ, by whom are all things, and 
we by him." 

Again, (Tim. 6 : 13,) " I give thee charge in the sight 
of Grod, who quickeneth all things, and before Christ 
Jesus, who, before Pontius Pilate, witnessed a good con- 
fession. 

14. " That thou keep his commandment without spot, 
unrebukable, until the appearing of our Lord Jesus Christ. 

15. " Which in his times he shall show who is the 
blessed and only Potentate, the King of kings and Lord 
of lords. 

16. ''Who only hath immortality, dwelling in the 
light which no man can approach unto, whom no man 
hatli seen, nor can see, to whom be honor and power ever- 
lasting. Amen." 

Then hear what Christ saith himself, (John 3; 13:) 
"And no man hath ascended up to heaven but he that 
came down from heaven, even the Son of Man, which is 
in heaven." 

Again, (John 8 : 58,) u Jesus said unto them, verily, I 
say unto you, before Abraham was, I am," 



284 



THOUGHTS ON VARIOUS SUBJECTS. 



Again, (John 10: 30,) lc l and my Father are one," 
i. e., one in nature. 

Again, (John 6,) " Jesus said unto her, I am the resur- 
rection and the life. He that believeth on me, though he 
were dead, yet shall he live." 

Again, (John 14 : 6,) Jesus saith unto him, I am the 
way, and the truth, and the life ; no man coineth unto the 
Father but by me. 

7. "If ye had known me ye should have known my 
Father also ; and from henceforth ye know him and have 
seen him. 

8.. " Philip saith unto him, Lord, show us the Father, 
and it sufnceth us. 

9. " Jesus saith unto him, have I been so long a time 
with you, and yet hast thou not known me, Philip? He 
that hath seen me hath seen the Father, and how sayest 
thou, shew us the Father?" 

Is not this plain, that he was God ? 

Here we are not to understand that any man hath seen 
the invisible G-od. God is a spirit ; and if a man sees 
him with human eyes it must be in some tangible form. 
Moses and others may have thus seen him, but never was 
he made so manifest as in the man Christ Jesus. (John 
18. "No man hath seen God at any time, the only be- 
gotten Son, which is in the bosom of the Father, he hath 
declared him." 

Again, (John 13 : 13,) "Ye call me Master and Lord, 
and ye say well, for so I am." 

Again, (John 16 : 28,) " I came forth from the Father, 
and am come into the world. Again, I leave the world 
and go to the Father. 

29. "His disciples said unto him, lo, now, speakest 
thou plainly, and speaketh no proverb? 



THOUGHTS OH VARIOUS SUBJECTS. 



285 



30. "Now, are we sure thou knowest all things, and 
needest not that any man should ask thee. By this we 
believe that thou comest forth from God. 

31. " Jesus answered them, do you now believe ? 

32. " Behold the hour cometh ; yea, is now come, that 
ye shall be scattered, every man to his own, and shall 
leave me alone ; yet I am not alone, because the Father 
is with me." 

Here I must leave it to the reader, as well as all those 
who are looking around the nebulas and the starry host 
for a God, whether I have or have not given good and 
reliable evidence, or testimony from the Bible that Jesus 
Christ is God. 

Then, I would like to be able to make the application 
that would bring the matter home to the heart ; that is, 
that Christ is God ; that he is in this and every place, 
even in thy heart; "that if thou shalt confess with thy 
mouth the Lord Jesus, and shalt believe in thine heart 
that God hath raised him from the dead, thou shalt be 
saved." 

Here some may say, I cannot force myself to believe. 
No, but we may believe with a free will ; (it is disobe- 
dience.) The Master does not ask us to do anything but 
that he will make a way if we were only obedient to the 
call. It must be willful disobedience to refuse all that is 
said in the Bible through revelation ; and, besides, here 
comes in the thousands of living witnesses that they, on 
believing, have been changed out of that fallen, infidel 
state of sin into such a state of life that it became their 
meat and drink to do their heavenly Master's will. Then 
will we believe and hear the truth from our Lord himself, 
thus : 



286 



THOUGHTS ON VARIOUS SUBJECTS. 



(John, chap. 15: 1.) u I am the true vine and my Father 
is the hushandman. 

5. "I am the vine, ye are the branches ; he that abideth 
in me, and I in him, the same bringeth forth much fruit, 
for without me ye can do nothing." 

Here it would appear that our Lord represents himself 
by a figure, thus: "I am the vine," true believers the 
branches, and the Father the root or trunk of the tree. 
Then, as we so well understand about the natural tree, 
and how closely the branches are connected with the vine; 
there is an article in the tree called sap ; it is between the 
bark and the heart of the tree, which draws the waters 
from its roots up into all its branches, so that if any of 
the branches be cut round through the sap, it being de- 
prived of its unction from the root, must wither and die. 

6. " Thus said our Lord, if a man abide not in me, he 
is cast forth as a branch and is withered, and men gather 
them and cast them in the fire and they are burned." 

We may see, then, that every believer, while in a re- 
generate state, adopted, born of the Spirit, needs the unc- 
tion from the Father, through Christ, in the sanctification 
of the spirit for the continual growth of the soul. 

Then we may expect the anointing which ye have re- 
ceived of him, and his abiding in you, proportionably to 
faith, needs and obedience in good works, as faith with- 
out works is dead. 

26. "For as the body without the spirit is dead, so 
faith without works is dead also." (St. James 2 : 26.) 

In conclusion, as I have stated before, we have our long 
imbibed principles. When wrong, it is hard to overcome 
them. When I was a boy I thought the sun went round 
the earth, but now, I believe the earth turns on its own 
axis. 



THOUGHTS ON VAMOUS SUB J I 'GTS. 



287 



These principles were imbibed by me early in my youth, 
thus : that there is but the one God, and that Jesus Christ 
was God, that he was before all things, that by him all 
things were made, and for him, and that he is the root and 
the offspring of David, as saith the prophet Isaiah, 9 : 6, 
" For unto us a child is born, unto us a son is given, and 
the government shall be upon his shoulders, and his 
name shall be called Wonderful, Counsellor, The Mighty 
God, the everlasting Father, The Prince of Peace. 

7. " Of the increase of his government and peace there 
shall be no end. Upon the throne of David, and upon 
his kingdom, to order it and to establish it with judgment 
and with justice, from henceforth even forever ; the zeal 
of the Lord will perform this." 

Here I would state, Thomas Paine said that "we were 
the infidels," Let that be as it may, and whether Ross 
Winans considers himself an infidel or not, the one who 
handed me his book acknowledged the epithet, as I asked 
him, yet I would state, wherever I have made use of the 
word infidel, it has not been made with any unkind feel- 
ing to those persons, as I do not favor the speaking 
unkindly to one, because he does not think as I do. 

1. Because there is nothing gained by it. 

2. Because kind words cost nothing, but the sacrifice 
of a bad spirit. 

3. That although I so much dislike some of the follies 
of the Roman Catholic worship, yet if we publicly speak 
unkindly about them, some of our own members may get 
to believe that all they have to do is to be a Protestant, 
as their being a Protestant, Baptist, or Methodist, does 
not prove that they are Christians. 

4. Because some of us may have a good creed, but a 



288 



THOUGHTS ON VARIOUS SUBJECTS. 



bad practice, not as good as some of our Catholic breth- 
ren may have. Yea, is not the case of a Jew, if he 
cannot believe, better than the one who believes every 
thing, but spends all his days in vain, and does nothing. 
Charity is the end of the commandments, out of a pure 
heart, and of a good conscience, and faith unfeigned. 
A good creed we should seek after, but a good practice 
we should always have, it being the better of the two. 

Then, if our practice is not good, it is a proof that our 
faith is vain. This shows us that we should first seek a 
pure heart filled with love, and then a good practice will 
flow therefrom, in not only helping the needy, but in 
putting a proper construction on every thing. 

Here then, I would state, after searching the Bible, 
and making full allowance for my early imbibed train- 
ing, I am the more and more confirmed in the authen- 
ticity of the Scriptures. 

Again, I would state, the friend that handed me the 
book of Koss Winans, asked me why we did not now 
have miracles ? Here I would state, once was the time 
when it was necessary, in the case of Christ raising Laz- 
arus from the dead, it proved that Christ was the Mes- 
siah. Yet did they not talk of killing Lazarus, because 
of him many of the Jews believed on Jesua. And did 
not our Lord tell them that if they hear not Moses and 
the prophets, neither will they be persuaded though one 
rose from the dead. 

Then, since Christ ascended did he not send the Holy 
Ghost? What greater miracle does one want than to see 
an old sinner so powerfully changed from darkness to 
light, and become at once so sweet and good. Many of 
these I have seen. Just look at the case of two young 



THOUGHTS ON VARIOUS SUBJECTS. 



289 



men who went to a Camp-meeting armed, sworn to kill 
each other, but when the Holy Ghost fell upon the 
people, these two men were taken, under conviction, into 
the altar, and before the break of day, the Holy Spirit 
fell on these two men about the same time, and they 
were brought together, and embraced each other in songs 
of love and praise. Was not this a miracle ? 

Page 315. The writer says, Jesus boldly preached 
war against nature. Yes. Then are not the infidels 
boldly preaching war against the Spirit? Then who is 
to be victorious, nature, that must die, or Christ Jesus, 
who is the resurrection and the life, and who lives forever. 

Then should we not accept the conditions of peace, 
first, in laying down the arms of nature, and own him 
conqueror. We must first lay down our arms, that rebel 
against the Spirit. Where is the king that would 
accept the conditions of peace from the conquered, until 
they lay down their arms. Then what are the conditions 
of peace? 

Matt. 13 : 44. Says our Lord, " The kingdom of heaven 
is like unto treasures hid in a field, the which when a 
man hath found, he hideth, and for joy thereof goeth and 
selleth all that he hath and buyeth that field." 

Then is not this plain, that if a man should find a gold 
mine in a field worth millions, yea, all he could want, 
that he would readily sell all he had and buy the field. 

Thus, when one receives the word of life, sown in the 
heart, he is willing to give up all his perishing wealth, 
yea, and his dying life, for that eternal life, that endureth 
forever. 

Again, he says, " The kingdom of heaven is like unto 
19 



290 



THOUGHTS ON VARIOUS SUBJECTS. 



leaven, which a woman took and hid in three measures 
of meal, till the whole was leavened." 

Thus, when the word of God is sown in the heart of 
the sinner, it may leaven, assimilate the whole soul into 
his own likeness ; it is then he may see how little is self, 
and all his wealth, and say, with the Apostle, "I count 
all things hut lost, for the excellency of the knowledge 
of Christ Jesus, my Lord." 

Again, saith the Apostle, "Jesus, that he might sanc- 
tify the people with his own "blood, suffered without the 
gate." Heb. 13 : 12. 

13. "Let us go forth therefore unto him, without the 
camp, hearing his reproach." 

14. " For here we have no continuing city." 

Then seeing we are in a sinking ship, should we not 
lay down our natural arms, and accept the conditions of 
peace, thus : if ye have aught against thy brother, ye 
must forgive him, and if in the heart, the least malice, 
it must be put away ; first, be reconciled to thy brother, 
then come and offer thy gift. This may look hard to the 
unregenerate, but how can we expect to be forgiven, by 
him against whom we have so long been sinning, except 
we first forgive our brother. 

Then let us hear from him whose word will never pass 
away. 

Matt. 5 : 38. "Ye have heard that it hath been said, 
an eye for an eye." 

39. " But I say unto you, that ye resist not evil : but 
whosoever shall smite thee on the one cheek, turn to 
him the other also." 

43. " Ye have heard that it hath been said, thou shalt 
love thy neighbor and hate thine enemy." 



THOUGHTS ON VARIOUS SUBJECTS. 



291 



44. "But I say unto you, love your enemies, bless 
them that curse you, do good to them that hate you, and 
pray for them who despitefully use you." 

45. " That ye may be the children of your Father, 
which is in heaven, for he maketh his sun to rise on the 
evil and on the good, and sendeth rain on the just and on 
the unjust. 

46. "For if ye love them that love you, what reward 
have ye ? do not even the publicans the same ?" 

47. "And if ye salute your brethren only, what do ye 
more than others?" 

48. "Be ye therefore perfect, even as your Father 
which is in heaven is perfect." 

Chapter 6:31. " Therefore take no thought, saying, 
what shall we eat, or what shall we drink, or where- 
withal shall we be clothed. 

32. " For after all these things do the Gentiles seek, 
for your heavenly Father knoweth that ye have need of 
all these things. 

33. " But seek ye first the kingdom of God and his 
righteousness, and all these things shall be added unto 
you. 

Page 319, the writer says, "men were to take no 
thought, not undue thought, but no thought whatever. 
(This he added ; it does not so read.) Then how could 
Boss Winans have understood him to have meant that 
one should not sow his seed in its season." 

Hear him, (Luke 14 : 28,) " for which of you intending 
to build a tower, sitteth not down first and counteth the 
cost, whether he be able to finish it." The sin is in 
taking undue thought. 

Again, the writer says, " his disciples at times did not 
understand him," &c. I suppose not, but they were 



292 



THOUGHTS ON VARIOUS SUBJECTS. 



taught by him, and learned of him, they did not under- 
stand him, when he told them how hard it was for a rich 
man to enter the kingdom of heaven. 

Then if Henry Beecher does not understand those 
words, how can we expect it of Ross Winans ? 

Here 1 give a sketch from Dr. Beecher from memory, 
about as follows : 

" That the time will come, when the people will be so 
rich, that one will have to be worth millions, before they 
can be taken into their company, and that is what he 
wishes to see, get rich any how, so you clo not loose your 
manhood, that the most of those that speak against 
riches, are those that have not got much." 

This I suppose to be true, we do not expect of those that 
have the whole heart on riches, to say much against it. 
Christ had not much, yet possessed all things. 

Here I would say, I do not know that we have any more 
riches now, than we had a hundred years ago to each 
man, the more wealth gets into the hands of a few, the 
more poor we have. 

Again, when a man's house increases double rent, the 
one gets it and the renter has to pay it, 1 see but little 
gained. But some may say, they would like to be worth 
a million, so that they then could do so much more in 
assisting the needy, but so far as it has come under my 
observation, when one gets to be worth a million, he 
thinks he could do a great deal more for the poor, if he 
was worth two millions, &c, and there is no stopping 
place, where he can say, I have enough, I will now dis- 
tribute to the needy all my over increase. 

Then suppose our Lord had not have taught his di stip- 
ples that a rich man shall hardly enter into the kingdom 



THOUGHTS ON VARIOUS SUBJECTS. 



293 



of heaven, would not common sense teach us, that those 
that have much wealth and health, can hardly follow that 
example, Jesus led in that humble self denial, meek and 
lowly way. For these things are hid from the wise and 
the prudent, and are revealed unto babes. 

Yet, whether rich or poor, we must consecrate our all to 
God, put away our philosophy, become as little children ; 
rush, seize upon the offers of mercy, for it is the Father's 
good pleasure to give us the kingdom, and there is no 
respect with God, whether rich or poor, bond or free, so 
that the full consecration is made, in giving up all to 
God, to whom it belongs. 

Then what is all our wealth, yea our own life, when 
we will so soon be in the condition, like those on the 
Central America, when she was going down, and they 
were offering their gold dust, pouring it on the floor to 
all that wanted it ; then do we not in one sense, hate all 
these perishing things, knowing that in a few days they 
are gone. 

Then shall we say with the infidel, a short and a merry 
life, let us eat and drink, for to-morrow we die 

No ! the wise man says, let us renounce our sins, turn 
to God by true repentance, for to-morrow we die. 

Let us pray, and trim our lamps, and gird our loins, 
and be like the servants, who wait for their Lord ; blessed 
is that servant, whom his Lord when he cometh, shall 
find so doing. 

RELIGION. 

What is religion? It is said by St. James, "pure 
religion and undeflled before God and the Father is to 
visit the fatherless and widows in their affliction, and to 
keep himself unspotted from the world." 



294 



THOUGHTS ON VARIOUS SUBJECTS* 



Again, it is said, " religion is the love of God in the 
soul,*' and to this agrees the word of the Apostle to 
Timothy, 1 : 5, ik now the end of the commandment is 
charity, out of a pure heart, and of a good conscience, and 
of faith unfeigned. ' ' 

This charity must he the source of good works, that is 
so cheerfully performed, otherwise we move heavily. 

Again, when the sinner repents and "believes in Christ 
Jesus, and is restored out of that fallen state of sin and 
death, to a life of righteousness, this is called religion. 

Thus among these, there are some, who receive that 
change when hut a child, who have committed but little 
or no sin, and when they come to Christ, they in some 
cases may receive that change with scarcely a struggle. 
I have seen some such cases, when the change took place. 

Again, there may he some who may have grown up quite 
moral, who like Peter, never owed but fifty pence, and 
were forgiven hut little and love little : and there may be 
others, much greater sinners than ever Mary Magdalen 
was, who under such powerful convictions, have a great 
struggle in passing from death unto life, and receive a 
powerful blessing, and there being much forgiven, the 
same love much. 

Again, there may he some, who have grown up in 
wickedness, drinking, or thieving, like unto the thief on 
the cross, who may never have heard one G-ospel sermon, 
who when brought under conviction, when all hope is 
gone, they through faith call upon their Lord, Lord 
remember me, when thou comest into thy kingdom, what 
a great change indeed, verily I say unto thee, to-day 
shalt thou be with me in Paradise. 

Again, there may he others who are seared, and have 



THOUGHTS ON VARIOUS SUBJECTS. 



295 



sat under the preaching so long, they are said to be like 
the blacksmith's dog, who had laid under the sparks so 
long that they had no effect. Yet even these may he 
brought under conviction, and wake up out of their sleep, 
and like all others, come to Christ through the same faith. 

As there is but the one faith, one Lord, one baptism, 
and may I not say one circumcision, and all others but 
types or signs, for saith the Apostle, ft He is not a Jew, 
which is one outwardly, neither is that circumcision, which 
is outward in the flesh ; but he is a Jew, which is one in- 
wardly, and circumcision is that of the heart, in the 
spirit and not in the letter, whose praise is not of men 
but of God." 

Then can there be but the one true Christian religion, 
baptized with the Holy Ghost, whether one receives this 
change when a child, before one imputable sin is com- 
mitted, or after one grows up many years in sin. It is 
all through the same faith, by the same Spirit, and but 
the one true religion. 

There may be this difference : If one grows up a long 
time in sin, honors and wealth and. the wisdom of this 
world, they have the greater sacrifice and mortification 
to make ; because all, rich and poor, the wise and the 
unwise, according to the flesh, they all have alike to be- 
come humble at the footstool, for except ye be converted, 
and become as little children, ye cannot enter the king- 
dom. 

Then, if a child who never committed one imputable 
sin, receives that change from sin, the inbeing of sin 
which they inherited through the fall, or if one grows up 
in sin a long time, and ' gives them all up at once, and 
receives a powerful blessing, are they not both one and 
the same true religion? 



296 



THOUGHTS OX VARIOUS SUBJECTS, 



Suppose they both be but babes in grace and divine 
knowledge, are not their spirits equally sanctified — the 
one from a little sin, or to change them to spiritual life, 
the other from a great deal of sin, to a life of righteous- 
ness ? 

Again, the little children must be borne with, but it is 
expected of men who have much forgiven them and love 
much, that they walk as men. What a pity there be so 
few that take up their cross and go to work. 

Again I would state, although there may be many re- 
ligions, to us there is but the one true Christian religion. 
Thus, when one receives that change, which takes place 
when he is brought out of that state of sin and death to 
righteousness, after the image of him who created him, 
through the sanctification of the Spirit unto obedience, 
and the sprinkling of the blood of Jesus Christ, and then 
with an implicit faith in ail Scripture being given by in- 
spiration, and in Jesus Christ, by whom all things were 
created, who gave himself to be a sin-offering for us, took 
upon himself human nature, and suffered the just for the 
unjust, a violent death, and rose again from the dead, 
ascended up far above all heavens, there to remain until 
he shall come again. 

This same Jesus, which was taken up to heaven, shall 
so come in like manner, as saith the Apostle in Thessa- 
lonians 4 : 

13. " But I would not have you to be ignorant, breth- 
ren, concerning them which are asleep, that ye sorrow 
not, even as others which have no hope. 

14. " For if we believe that Jesus died and rose again, 
even so them also which sleep in Jesus will God bring 
with him. 



THOUGHTS ON VARIOUS SUBJECTS. 



297 



15. " For this we say unto you by the word of the Lord, 
that we which are alive and remain unto the coming of 
the Lord shall not prevent them which are asleep. 

16. "For the Lord himself shall descend from heaven 
with a shout, with the voice of the archangel, and with 
the trump of God : and the dead in Christ shall rise first. 

17. "Then we which are alive and remain shall be 
caught up together with them in the clouds, to meet the 
Lord in the air : and so shall we ever be with the Lord. 

18. "Wherefore, comfort one another with these 
words." 

A FEW REMARKS ON II. CORINTHIANS 5: 11. 

" If any man be in Christ, he is a new creature." 

First then, is there then sin in him that is in Christ ; 
does sin remain in one that believes in him ; is there any 
sin in them that are born of God, or are they wholly de- 
livered from it ? 

On this Mr. Wesley said : I do not know that ever it 
was controverted in the Primitive Church. And herein, 
he says, our own Church (as indeed in most points) ex- 
actly copies after the Primitive ; declaring in her ninth 
article, "original sin is the corruption of the nature of 
every man, whereby man is in his own nature inclined to 
evil, so that the flesh lusteth contrary to the spirit." 
The same testimony, he says, is given by all other 
Churches ; not only by the Greek and Romish Church, 
but by every Reformed Church in Europe. 

Thus in this, I also understand original sin to be the 
corruption of the fallen nature. Yet St. Peter, when, as I 
suppose, he was speaking to believers, says, having es- 
caped the corruption that is in the world through lusts, 



298 



TBOUGHTS ON VARIOUS SUBJECTS. 



&c. Yet Mr. Wesley describes those believers as still 
with corruption, because the flesh lusteth against the 
spirit. Suppose we admit with St. Peter, that the regen- 
erate having escaped the corruption, having been made 
free from original, inbeing sin, does not every man still 
have this fallen nature, forever at war and in opposition 
to the spirit, as long as he lives ? If not, where do those 
temptations come from? Whence cometli those unprofit- 
able conversations, lapsing into bitterness, or want of 
kindness? Whence cometh wrath, anger, clamor, harsh 
speaking, &c? Does not, or may not the sanctified, or 
those that have made high attainments, in the absence of 
a continual watch, become liable to yield to temptations? 

Then when one has escaped the corruptions, through 
Regeneration, has he not still his fallen nature, that is 
forever in opposition to the spirit as long as he lives? 
Hence saith the Apostle : " This I say then, walk in the 
spirit, and ye shall not fulfil the lusts of the flesh : for 
the flesh lusteth against the spirit, and the spirit against 
the flesh, and these are contrary the one to the other : so 
that ye cannot do the things that ye would, only by walk- 
ing in the spirit." 

Then, as some of our people are at variance about the 
words San ctifi cation, Regeneration and J ustification, thus, 
in reading pieces in those holiness-books and such as we 
find in the Guide and the Home Journal on the subject, 
they generally refer us to those former writers, such as 
we all can read for ourselves. 

Then, would it not look better for our wise men to refer 
us to the Scriptures on these points not understood, and 
give us some new ideas on the words of the Scripture, to 
the law and the testimony, the old chart. 



THOUGHTS ON VARIOUS SUBJECTS. 



299 



Then, it is said, " there is no condemnation to them 
that believed; but where do they get it from? Should 
not the clause always be included? they that walk not 
after the flesh, but after the spirit. 

I would think there ought to be condemnation in all 
when they sin^ and much more pain in a believer than in 
those in their blind, unregenerate state. 

Then, as stated above, and herein our own church, de- 
claring in her ninth article, original sin is the corruption 
of the nature of every man, whereby man is in his own 
nature inclined to evil, so that the flesh lusteth contrary 
to the spirit, and this infection of our nature doth remain, 
yea, in them that are regenerated ; and this has of itself 
the nature of sin. 

This looks quite plausible ; yet, do not the sanctified 
have the flesh, self, nature, still to contend with? The 
Apostle makes no distinction when he says the flesh lust- 
eth against the spirit. The old nature is always ready at 
the least decline of faith and works. 

Again, was not Peter speaking to those who were sanc- 
tified, (chap. 2 : 11,) dearly beloved, I beseech you, as 
strangers and pilgrims, abstain from fleshly lusts, which 
war against the soul ; yea, were not Peter and Barnabas 
sanctified when they so dissembled in refusing to eat with 
the Gentiles? Then, had not this the nature of sin, 
yielding to the flesh ? Then, are not all the children of 
God thus liable to be lead out of the way at the least 
decline in faith and love ? yet, no imputed sin, if not 
retained in the heart. But turn our eyes from them as 
soon as we perceive them, which Peter and Barnabas must 
have done. 

Again, says Wesley, once more (page 116) u when" the 



300 



THOUGHTS ON VARIOUS SUBJECTS . 



Apostle exhorts believers to cleanse themselves from all the 
filthiness of the flesh and the spirit. He plainly teaches 
that those believers were not yet cleansed therefrom." 

Again, he says, " and as this position, there is no sin 
in a believer, no carnal mind, no bent to backsliding, is 
thus contrary to the word of God ; so it is to the experi- 
ence of his children ; these continually feel a heart bent 
to backsliding, a natural tendency to evil," &c. 

In this I understand a bent to backsliding, a tendency 
to evil is the fruit of nature, called the flesh, which the 
Apostle represents as being contrary to the spirit, so that 
all the children of God have to war against it in keeping 
the body under. 

Says he, (W.,) "these children of God are daily sensi- 
ble of sin remaining in their heart and cleaving to all 
they speak and do," &c; yet, at the same time, they 
" know that they are of God ; they cannot doubt it for a 
moment," &c. 

Yet, none of this proves that those, when born of God 
and filled with the Holy Spirit, were not then made free 
from sin, yet I believe those that are sinning in their acts, 
words and deeds do have doubts and fears also. Let death 
stare them in the face and they may tremble. And is it 
not a pity that they do not have more fears, instead of 
being lulled to sleep ? 

Yet, as I understand it, in the best of men those who 
are endeavoring to live holy, though the spirit be sanc- 
tified, they have what we call self, the flesh, the old man 
ready to rise at the least decline in faith ; and not only 
feel resentment sometimes when reviled, but it may come 
out at the mouth in harsh words. 

Then, is not this nature and grace in every one from 



THOUGHTS ON VARIOUS SUBJECTS. 



301 



the time they receive the first dawn of grace, and at vari- 
ance and contrary to each other as long as the soul is in 
the body ? 

Yet, may there not be some that have lived up to their 
calling, in strict holiness, or afterward sought a renewal 
and received a great blessing, and living so near to Christ 
that in their ecstacies they imagine that they are in the 
great ocean of love, and feel as though they would learn 
war no more. Let such never lay down their arms until 
their race is run. 

" Do you think," says St. James, <; that the Scriptures 
saith in vain, the spirit that dwelleth in us lusteth to 
envy? But he giveth more grace, wherefore lie saith, God 
resisteth the proud, but giveth grace unto the humble. " 

But to the text. The Apostle tells us, if any man be 
in Christ he is a new creature ; old things are passed 
away; behold, all things are become new. 

Here I would still keep up the views of that great man, 
Wesley, on this text. Now, says he, certainly a man 
cannot be a new creature and an old creature at once ; 
yea, he may ; he may be partly renewed, which was the 
very case with thoseat Corinth. But it is said expressly, 
old things are passed away, all things are become new, 
But we must not so interpret the Apostle's words as to 
make him contradict himself. And if we will make him 
consistent with himself, the plain meaning of the words 
is this : his old judgment concerning Justification, holi- 
ness — indeed, concerning the things of God in general, is 
now passed away ; so are his old desires, designs, tempers, 
&c, these are undeniably become new, greatly changed 
from what they were ; and yet, though they are new, they 
are not wholly new ; still he feels, to his sorrow and 



302 



THOUGHTS ON VARIOUS SUBJECTS. 



shame, remains of the old man too manifest, taints of his 
former tempers, &c. 

I do not understand the rising of our nature to be im- 
puted to sins while the sanctified spirit reigns in keeping 
the body under, else if the great Apostle still felt to his 
sorrow an d shame, remains of the old man, taints of his 
former tempers, then if this was inbred sin in the heart, 
of the old Paul, twenty years after being filled with the 
Holy Ghost ; I say if this was the remains of sin left in 
the heart, as it is contended, how can it be expected other- 
wise in any Christian? 

The Apostle certainly had pushed the principles of his 
religion to their utmost consequences. 

The Apostle said, "though we walk in the flesh, we 
do not war after the flesh. I therefore so run, not as 
uncertainly: not like those temporal races, when but one 
could receive the prize ; but I keep under my body and 
bring it in subjection, lest by any means, when I have 
preached to others I myself should be a cast away." 

Then how are we to understand those technical points, 
will not all agree, that all have self, our own nature to 
contend with, and to be kept under as long as we live, 
else what did the Apostle mean, when he said, ''but I 
am carnal, sold under sin ?" Did he not mean, that he, 
as well as the whole human race, was by nature sold 
under sin, through the fall, else why did he say, "for I 
know that in me, (that is in my flesh,) dwelleth no good 
thing," if he did not mean the flesh, his fallen human 
nature, why did he add the clause, (he that is in my 
flesh ?) 

Yet some may think, by the flesh he means moral 
depravity, and it may be through moral depravity when 



THOUGHTS ON VARIOUS SUBJECTS 



303 



sin reigns in the mortal body, but the Apostle after 
speaking of being dead to sin, he said, "let not sin 
therefore reign in your mortal body, that ye should obey 
it in the lusts thereof," does not this plainly show, that 
after being made free from sin, that it may still lust 
against the spirit ? 

Then does not this prove, that sin may not only be in 
the body, but reign there, if we do not keep it under, but 
allow it. Yet some may say, the body is sanctified, made 
clean and that we are made free from self, yet I do not 
know that we have Scripture for this, yet it may be said, 
to be sanctified, when under the control of a sanctified 
spirit, our members cannot move without the will, which 
is governed by the same spirit. Yet it may ever be said 
to be at variance and in opposition to the spirit, so that 
in the decline in faith, love, good works, and a refusal to 
take up the cross, it may kindle or germinate in the heart. 

So it may be said of the body, when under the control 
of a depraved spirit, that it is at variance and in opposi- 
tion to the Spirit of Christ, yet upon the least conviction 
from the spirit, winch is ever at war against the flesh, it 
may yield to the strivings of the spirit, and the one good 
thought when the sinner yields to receive and retains 
through the strivings of the spirit, he is the better, 
though at the time he may think himself much worse. 

Again, it is said, resentment at an affront is sin, it is 
disconformity to the law of love, if a man reviles me, I 
say not a word. I do not know, that in all cases it is a 
sin, or filthiness of the spirit, did not our Lord resent, (go 
ye and tell that fox,) again was it not resentment in the 
Apostle, when he said, "God shall smite thee, thou 
whited wall," can this be discomformity to the law of 



304 



THOUGHTS ON VARIOUS SUBJECTS. 



love, yea may it not be, when it comes from those we love 
the most. 

Again, one more piece from Dr. Peck, (page 16,) he, 
when speaking of the difference of a thing and the quality 
of a thing, thus : u Regeneration the production of spir- 
itual life, sanctification, the treatment of the soul, spir- 
itually alive ; we humbly submit therefore that they 
ought not to be used interchangeably, and that the 
attempts so to use them, have caused nearly all the 
confusion, which embarrasses the great points in the- 
ology," &c. 

2. That in Regeneration, they have received but an 
imperfect Sanctification, or in other words, that God has 
commenced to sanctify the soul, which he has regenerated, 
making the progression and completion of the work depend 
upon conditions, which he has clearly revealed. 

3. That so far from being identical, Regeneration may 
be truly affirmed of those, who are in all stages of Sancti- 
fication, and only a few profess to believe that they are 
sanctified wholly, whereas all Christians claim to be, and 
really are regenerated. 

4. And that it is the great business and chief difficulty 
of all regenerate men, to secure their Entire Sanctifica- 
tion. This is the great question between them and God 
on the one hand, and Satan on the other, and too gen- 
erally it takes nearly the whole of probation to settle it. 

The Scriptures conclusively settle the question, they 
plainly assume the distinction ; to sinners God says, " ye 
must be born again," to the regenerate, " be ye holy, for 
I am holy." 

Then what else could be said to the sinner, but to repent, 
and ye must be born again, and to the sanctified, be ye 



THOUGHTS ON VARIOUS SUBJECTS. 



305 



holy ; the reader can take notice, it is not said, to the 
Christian to seek holiness, that I have noticed, hut be ye 
holy in all manner of conversation perfecting holiness he 
ye perfect. 

Then if it is through the Sanctification of the Spirit, 
unto obedience, and the sprinkling of the blood of Jesus 
Christ, by the washing of Regeneration and renewing of 
the Holy Ghost, saith the Apostle, which he shed on us 
abundantly through Jesus Christ, that being justified by 
his grace, we should be made heirs according to the hope 
of eternal life. 

Then it would appear, that Sanctification is a process 
of washing, purifying, first in bringing the soul out of 
that state of sin to a state of righteousness, then a con- 
tinual application for the growth of the soul, first the 
blade, then the ear. 

There must be a difference as stated between a soul 
spiritually alive, and its condition, as it must progress, 
there is a great difference in the tree, when it first springs 
out of the grouud, and the great tree bringing forth much 
fruit, there is a difference in the stature of the spiritual 
babe and in the one grown up with a large increase of 
love, grace and divine knowledge, but each must still 
progress or fade. 

Page 21, he says, "let no man assert by way of 
objection to this position, that all truly converted per- 
sons, who do not backslide are safe, if it is meant that 
Justification and Regeneration are intended to supersede 
Entire Sanctification," &c. 

Here I would think Justification and Regeneration are 
not intended to supersede Sanctification, but that Sancti- 
fication is rather the source or production of Regeneration, 
20 



306 



THOUGHTS ON VARIOUS SUBJECTS. 



and that Justification is rather an act in the divine mind 
in accepting the sinner's faith in the place of previous 
righteousness, that is, when the sinner gives up his all to 
God through faith in him, who became sin for us^ treated 
as a sinner, died a violent death, instead of the sinner, so 
that the sinner is absolved, acquitted, justified through 
faith, then it is God that justifleth, who is he that con- 
demneth. I prefer the words of the Apostle thus, " if any 
man be in Christ, he is a new creature," but not while 
they retain one known sin in the heart. 

Again, as the doctrine is still agitated thus, that Sanc- 
tification is a distinct, separate blessing from that received 
when regenerated, 1 have just read a piece in the Home 
Journal, (April 22, 1871,) through a lady from the Rev. 
C. R. Masden. He says : " Perhaps some may ask, will 
a justified soul go to heaven ? We are compelled to say, 
yes. For if justified, he stands before God as innocent; 
there is no such thing as justified condemned sinners." 

Ans. — This appears to be correct, for if one can stand 
justified in the sight of God in all he does, he will do 
well, and be saved. 

Again he says : "Then the question arises, can any 
one go to heaven without holiness ? We answer no : for 
without holiness no man shall see the Lord. Those 
opposed to this doctrine take these answers together, and 
say, therefore, Justification and Sanctification are the 
same." 

Ans. — Here I do not know the one Christian that is 
opposed to this doctrine, but there is seemingly a contra- 
diction in the terms, unless we allow one, when living in 
a justified state, is to follow holiness. I would think to 
follow peace with all men, and holiness, is the way to 



THOUGHTS ON VARIOUS SUBJECTS. 



307 



gain the prize, and the opposite is to lose it. But can 
any Christian believe that Justification and Sanctification 
is the same, while Sanctification is a process of cleansing, 
purifying, in the washing, and regenerating the soul out 
of that state of sin and death, to a life of holiness ; 
whereas, Justification appears to be that decision in the 
mind of Gocl, in the acquittal of the sinner, and pronounc- 
ing him just and righteous, by accepting the sinner's 
faith in the plaee of previous righteousness, through his 
grace. 

He says a justified soul would go to heaven, but no 
soul can retain its justification without following the 
leadings of the Spirit. He says, when God converts a 
soul he means to have us make improvements in the 
divine life, he leads us on, if we refuse to follow its lead- 
ings, we forfeit our justification. 

Ans. — This must be correct, that is, one is not justified 
any further than he follows holiness in the leadings of 
the Spirit. 

But suppose one is sanctified, regenerated ; yea, he 
may receive a subsequent great blessing, is he not in like 
manner called on to follow the leading of the Spirit, and 
the improvement of a divine life, and if he refuses to 
follow its leadings, does he not in like manner forfeit all, 
(in either case we must progress.) 

Again he says, "some may inquire if the Spirit wit- 
nesses to our sanctification as clearly as it does to our jus- 
tification ? Yes : according to Scripture, the Holy Spirit 
witnesses to our adoption. The Spirit itself beareth wit- 
ness with our spirit, that we are the children of God. 
There is one direct passage, that teaches the witness is 
given to our sanctification, for by one offering he hath 



308 



THOUGHTS ON VARIOUS SUBJECTS. 



perfected forever them that are sanctified, wherefore the 
Holy Ghost is a witness." 

Here I see nothing in the text that teaches that his 
spirit heareth witness with our spirits, that we are sanc- 
tified, or that we are justified ; (in words) what need is 
there of this, if one is sanctified, regenerated and justified. 
The spirit heareth witness with their spirit, that they are 
the children of God ; what more is needed hut to live holy ; 
as we must know we cannot he his children until sanc- 
tified and regenerated, then whether one is in a high or 
a low state of holiness, may not the spirit hear witness 
with their spirits that they are his children, while in a 
progressive state. 

But, in the nature of things, should not the spirit be 
sanctified before the spirit of Christ can bear witness 
with our spirits that we are his children, then is not the 
spirit sanctified when born of Christ. The Apostle says, 
"if any man be in Christ, he is a new creature, old 
things are passed away : behold ! all things are become 
new." 

Thus, then, when the Apostle was. writing to the He- 
brews, (10: 14;) u For by one offering he hath perfected 
for ever them that are sanctified." 

He was demonstrating the great excellency of the 
Gospel over that of the law. 

Verse 8. " Above, when he said, sacrifice and offering 
for sin thouwouldst not, neither hadst pleasure therein ; 
which are offered by the law." 

9. Cl Then said he, Lo, I come to do thy will, God. 
He taketh away the first, that he may establish the 
second." 

Heb. 10: 10. u By the which will we are sanctified 



THOUGHTS ON VARIOUS SUBJECTS. 



309 



through the offering of the body of Jesus Christ, once for 
all." 

Verse 14. "For by one offering he hath perfected for 
ever them that are sanctified." 

Verse 19. " Having therefore, brethren, boldness to 
enter into the holiest by the blood of Jesus, by a new 
and living way, which he hath consecrated for us, through 
the vail, that is to say, his flesh," &c. 

Then, as our brother said, if one die in a justified state, 
he would go to heaven, yet that he cannot go there 
without holiness. This proves just what I contend for — 
that is, for one to live in a justified state, is to live holy ; 
then if we strictly follow the leadings of the spirit, is not 
this following holiness, and this must be done, whether 
in a high or a low state of divine knowledge and grace ; 
in either case a progression must be continuous. 

Dr. Peck, (page 59,) said: "the continuance of a jus- 
tified state, implies obedience in intention, to all the 
requirements of the Gospel. ' ' 

This, though true, does it not require a little more 
than intention? The Gospel requires us to live up to 
its precepts, in word, acts and deeds, thus : be ye perfect, 
follow holiness in all manner of conversation. 

Then has not the Christian been called to holiness 
through the sanctification of the spirit. Then, for one, 
while in a justified state, to be told that God will not let 
him die until sanctified, is seemingly a contradiction, or 
a waste of words. 

Then my dear reader, are we safe in any other state, 
except in that holy state of self-denial, cross-bearing, 
following our Lord in all his examples. Then as he has 
borne with us so long, in passing by and forgiving all 



310 



THOUGHTS ON VARIOUS SUBJECTS. 



our unavoidable defects — do we go to the great Advocate 
from day to. day, with all our imperfections, in the con- 
fession of our sins, if so, it is said he is just and righteous 
to forgive us our sins, and to cleanse us from all unright- 
eousness. 

Yet it is said by one great man : "If any unrighteous- 
ness remains in the soul, it is not cleansed from all 
unrighteousness ; neither let any one say that this relates 
to Justification only, or the cleansing us from the guilt 
of sin, first because this is confounding together what the 
Apostle clearly distinguishes, who mentions first, to for- 
give us our sins, and then to cleanse us from all unright- 
eousness/' 

In this I cannot see where the Apostle makes any dis- 
tinction, as all unrighteousness is sin. Let us see how 
this distinction would work. First then, if the Apostle 
were speaking to the justified, that if they would confess 
their sins, he would forgive them their sins, they might 
have answered, they had been forgiven when converted. 
Then if he were speaking to those who had received a 
second blessing, and with a profession that they were free 
from sin, they might have answered in like manner, that 
they had no unrighteousness. But as I see no such 
distinction, it would appear that the Apostle spoke to 
all believers, knowing that all need the great atoning 
Advocate every day, while in this sinful body. Then 
where is the one that can say before the great Heart 
Searcher, I have no sin ; I am holy ; I am entirely per- 
fect ; I no longer need the atoning Advocate, all opposi- 
tion to the spirit by the flesh has ceased. 

Thus the Apostle says : If we say we have no sin, we 
deceive ourselves ; but if we confess we are all by nature 



THOUGHTS OX VARIOUS SUBJRCTS. 



311 



sinners, and as prone to do wrong as the sparks are to fly 
upward by nature, and need the atoning merits every 
moment, he is faithful and just to forgive us our sins, and 
to cleanse us from all unrighteousness. These things 
write I unto you, that ye sin not ; and if any man sin, 
through unavoidable defects, or he may be suddenly 
tempted by not having kept up a continual watch, says 
the Apostle, we have an Advocate with the Father, Jesus 
Christ the righteous. How glad I am of this ; else I 
should have been gone. Then we will praise him from 
whom such blessings flow. 

Again, it may be asked, what is sin? First, there is 
the sin entailed through the fall. I was born in sin. 
Again, St. John says, "Sin is the transgression of the 
law/' 

Mr. Wesley, in speaking of one born of God, says that 
he is so freed from sin, as not to commit a known trans- 
gression of the law. Then what are we to understand 
by the transgression of the law ? Does not the law re- 
quire us to love our neighbor as ourselves, and whatsoever 
ye do in word or deed, do all to the glory of God ? Does 
not the law require us to live holy in all manner of con- 
versation ? In a word, does not the law require one to 
keep the commandments, and that in a legal sense? 

Then where is the one that never broke the law in act, 
word or deed? Yet the Apostle said, he that doeth 
righteousness is righteous, even as he is righteous ; he 
that committeth sin is of the devil. Yet may not the sin- 
ner do one good act before he is willing to give himself 
fully to God ? Then may not one born of God do one 
sinful act, which is a transgression of the law, which de- 
mands a perfect heart? But some may say, it was not 



312 



THOUGHTS ON VARIOUS SUBJECTS. 



intended that we should keep the commandments in their 
legal sense. Yet is not one as much legally hound to live 
holy under the Gospel, having so much more light, as 
when under the law ? 

Dr. Peck, page 46, said, if now it he asked, how these 
positions can be harmonized — the law uncompromising in 
its claims, and yet the purest and best Christians, in 
actual character and attainment, defective in comparison 
with it — we answer, says he, the law is our schoolmaster 
to bring us to Christ. God's plan of saving men is not 
by the law, not upon conditions of faultless conformity to 
its claims, but of entire dependence upon our Advocate 
and Redeemer, &c. 

In this I would state, although the doctor be so cor- 
rect, yet lest one should get into Antinomianism, the law, 
though our schoolmaster in bringing us unto Christ that 
we might be justified by faith, but after that faith is 
come, we are no longer under a schoolmaster, for saith 
the Apostle, u ye are all the children of God by faith in 
Christ Jesus." 

Again, I saw a piece, (April 22, 1871,) under the 
signature of the Rev. Charles King. He says, much 
time is wasted in contending for Christian Perfection 
or Sanctification, as a distinct work from Justification 
or Regeneration. The main thing is to have the experi- 
ence ; and if brethren think that Regeneration is the 
proper designation of that blessing, which saves us from 
a disposition to sin, let them think so ; we will continue 
to regard this attainment as the blessing of entire holi- 
ness. I think, however, that we ought to be careful to 
possess this blessing on all occasions. He says, if we 
were sick, nigh unto death, with any particular disease, 



THOUGHTS ON VARIOUS SUBJECTS, 



313 



and some kind physician were to heal us so perfectly that 
we would have the utmost confidence in his skill, we 
would hardly hesitate in telling our fellow-sufferers of his 
power to save. 

Here, then, some may dissent from our brother's logic 
on this point, as it would imply that one had found a 
more skilful physician than the one that first brought us 
out of that state of sin and death, through Regeneration, 
to a state of righteousness. Yet I suppose our brother 
only intended that we should go to the same physician 
for a powerful blessing, in the renewal of that faith they 
had once received, that so many of us so much need. 

I am not for one putting his light under a bushel, nor 
that one should point at it ; if it is set on the table all 
that are in the house can see it. But rather let our light 
shine by keeping the commandments, by walking in the 
light, that others may see our good works, as the unre- 
generate can now perceive our crooked paths. 

Yet when one becomes so sick, nigh unto death, can he 
be living in a justified state, up to his calling ? Our 
brother could hardly have meant that all who do not pro- 
fess entire holiness were in such a sick and dying state. 

Yet, as to myself, it would be of no benefit to me, to 
hear one say, he is entirely holy or entirely perfect. I 
would rather hear it from some one else, as it is said, a 
man's own testimony is no proof. 

But about being saved from a disposition to sin, I may 
not understand it. But I would think that none have a 
disposition to sin, while in a regenerate state, and but 
few while in an unregenerate state. 

Thus says St. James, "for whosoever shall keep the 
whole law and offend in one point, he is guilty of all, as 



314 



THOUGHTS ON VARIOUS SUBJECTS. 



I understand it, if we retain one sin in the heart, that is, 
the same one that said do not murder, said also do not 
steal, then does not the law require strict obedience to all 
the commendments, (St. John 5 : 3,) for this is the love 
of God, that we keep his commandments, and his com- 
mandments are not grievous, (4: 18,) there is no fear in 
love, but perfect love casteth out fear, because fear hath 
torment, he that feareth is not made perfect in love." 

Then he who is still uncertain and filled with doubts, 
concerning his interest in Christ, he who feels a dread oi 
the day of judgment, lest being suddenly called, he would 
find ail his pretensions vain, is not made perfect in love, 
why, because we do not keep the commandments, they 
being grievous, tor this is the love of God, that ye keep 
his commandments. 

Dr. Clarke said, " we must not suppose that the love of 
God is ever imperfect in itself, it is only in degree, there 
may be a less or greater degree of what is perfect in itself. ' ' 

Thus then we see the great excellency of the Gospel 
over that of the law, that though we are as much required 
to live holy in strict obedience under the Gospel as one 
under the law, yet see the great advantage with the 
Gospel, which says, " if any man sin, we have an Advo- 
cate with the Father, Jesus Christ the righteous." 

Their wills are on the side of good, but it is the passions 
that lead us to do that we would not. 

Adam Clarke said, " there is not a man in ten millions, 
who will carefully watch the operations of this faculty, 
that will find it opposed to good, and I believe there are 
but few who have a will to do evil, then if a man com- 
mits murder, it was for gain or through malice to satisfy 
his revenge, those that commit murder through malice, 



THOUGHTS ON VARIOUS SUBJECTS. 



315 



are carried away with their consciences seared I must 
agree." 

Then it would appear that one. although the spirit be 
sanctified, he has his fallen nature to contend with, called 
the flesh, forever in opposition to the spirit, thus man 
being sold by nature under sin, as saith the Apostle, 
kt for I know that in me (that is in my flesh) dwelleth no 
good thing." 

Here I would state again, Mr. Wesley said, "how 
natural do those who experience such a change, imagine 
that all sin is gone, that it is utterly rooted out of the 
heart, and has no more any place therein, how easily do 
they draw that inference, I feel no sin, therefore I have 
none, it does not stir, therefore it does not exist ; it has 
no motion, therefore it has no being ; but it is seldom 
long before they are undeceived, finding sin was only 
suspended, not destroyed, temptations return and sin 
revives, showing it was but stunned before, not dead. 
(Wesley, vol. 1, 385.) 

Yet to come to the point, does sin remain as such, when 
it is pardoned, blotted out, and destroyed, when one is so 
powerfully brought out of a state of sin and death, to a 
life of righteousness and true holiness ? 

Yet sin may germinate afterward through unbelief, in 
not taking up the cross in obedience to their calling, then 
when faith grows cold, and we refuse to believe, how can 
we expect to stand in him., who says, "I will keep him 
in perfect peace, whose mind is stayed on thee." 

MISCELLANEOUS PIECES, AS PRESENTED 
THROUGH THE PRESS. 

Thus in the Home Journal, July 8, 1871, from one who 
gave no name. — " Give us Salvation, not Controversy." 



316 



THOUGHTS ON VARIOUS SUBJECTS. 



Thus dear Journal, many of us are so glad you have 
concluded not to open your columns to the Book Concern 
scandal, and as to hearing anything more about it, we 
would far rather every hook, ream of paper, and inch of 
scrap in the whole Concern had been carried off in some- 
body's pocket, than to have heard what we have already 
about it, &c. 

Thus the above puts me in mind of a mayor who would 
give up the city to a mob for the sake of peace, and of a 
captain of a ship, that sooner than have his ship tried 
with the caulking iron, would risk the ship going down 
at sea, crew and all. 

Yet 1 doubt not, if he had a steward over his own 
goods, like the one spoken of by our Lord, (Luke 16,) 
who was accused of wasting his goods, that he would have 
quickly called him to an account of his stewardship, and 
told him, thou mayest be no longer steward ; thus the 
children of this world are in their generation, wiser than 
the children of light. 

Here I would state, I am in favor of a little controversy, 
when done in truth and kindness, so that each side can 
have a hearing, and when a Bank, or a Book Concern, 
will not bear an investigation, what better proof can 
we have, that it is unsound? 

I am for salvation also, yet if we expect to get into the 
broads, we must go through the straits. 

There may be some who dislike controversy, yet they 
can give us a plenty of it on one side, so that we take it 
as infallible, and say no more about it. 

The infidel may not love controversy, so we allow him 
to take the stump and fire away for ten minutes about the 
stars, and then run. 



THOUGHTS ON VARIOUS SUBJECTS. 



317 



I now give a piece from Bishop Morris, at the Urbana 
Camp-meeting, thus: "In 1813, I joined the Church as 
a seeker, on trial. A few months later I was converted, 
with a clear witness of the Spirit, and abounding joy. I 
have since enjoyed many blessed seasons, but have never 
professed Sanctiflcation . During all these fifty-eight 
years I have not doubted the truth of the doctrine, and 
again and again, I have sought the blessing for awhile, 

;< But now I am pained to say. 
It always seemed to pass away. 

C< I am conscious my days are nearly spent. I am sev- 
enty-eight years old, and my time, in the course of nature 
cannot be long. I must soon die, and I am not satisfied 
with my preparation for death. I came to this Camp- 
meeting for the purpose of seeking it. I want your 
prayers that I may obtain it." [From the Home Journal, 
August 12, 1871.] 

Perhaps some would have preferred a more flattering 
confession from the Bishop, yet whether those familiar 
exalted confessions, thus : I am entirely sanctified, I am 
holy, I am the bride of the Lamb, I had communion with 
my Lord, as if face to face, 1 want his lips on my lips, 
that blue-eyed babe, &c. I say, whether such expres- 
sions are more profitable to the reader, he must be his 
own judge. 

The Bishop sajd he never professed Sanctiflcation, yet 
he does not say that he never was sanctified ; he says he 
was converted with a clear witness of the Spirit, and 
abounding joy, &c. Then it would appear from his con- 
fession, that he was under the impression, with those 
who believe there is a subsequent distinct blessing of a 



318 



THOUGHTS ON VARIOUS SUBJECTS. 



different kind from that received when justified, called 
Entire Sanctifi cation, and that he came to the Camp- 
meeting, it appears, for the purpose of seeking it, as a 
preparation for death. 

Then who will say he was not sanctified when he was 
converted, born with a clear witness of the Spirit. Then 
if he lives holy until death, will not the Master prepare 
him to enter his presence, as I presume none is fit to 
enter there while in this sinful body. 

It was said by Wesley, that Justification is a pardon, 
yet a pardon is not in all cases a justification. The Gov- 
ernor may pardon a murderer, yet that would not justify 
him. Yet all whom our Lord pardons, he justifies through 
his blood, having died in our stead, so that there is no 
imputed sin, as saith the Apostle, "for he hath made him 
to be sin for us, who knew no sin, that we might be made 
the righteousness of God in him," and as I understand 
it, a restoration of man to a state of holiness, from which 
he fell, by creating him anew in Christ Jesus. 

Then, if the Bishop, who was converted with a clear 
witness of the Spirit, and abounding joy, and has doubts, 
or fears, or is not satisfied with his preparation for death, 
how must it be with me. Here, I also must confess with 
pain, that if I ever was sanctified or converted, I do not 
know when it took place, and when I have heard others 
say, 

'•I never shall forget the day, 
When Jesus washed my sins away." 

I thought, Oh ! that I could say so too. I have wept 
and prayed, that I might receive a joyful blessing, like 
some I have seen, when they would rejoice and shout 
over the floor, yet what is it that enables us to love our 



THOUGHTS ON VARIOUS SUBJECTS. 



319 



enemies. Does not this come through the sanctification 
of the Spirit unto obedience. Thus saith our Lord, "by 
this ye shall know that ye are my disciples, that ye have 
love one to the other. " 

Then here I must now say of myself, my race is almost 
run. I must, according to nature, soon die. Our Lord 
said in one place, when ye have done that which ye are 
commanded to do, say we are unprofitable servants, we 
have done that which was our duty to do. I have not 
always done, even what was my duty to do, nor left 
undone all which I should have done. 

I have been generally interested for the conversion of 
sinners. Our Lord said there is more joy in heaven over 
one sinner that repenteth, than over ninety and nine just 
persons which need no repentance. Yet, take notice, 
the prize is to them that hold out to the end. Therefore 
we must put away all malice, envy and unkind feelings, 
and see that we love one another. 

Here I would just state, I was told by a friend from 
the Southern Camp-meeting, that there was one of the 
Bishops, a colored man, in giving in his experience, said, 
Jerusalem had twelve gates, and he intended or wanted 
to come in the South gate. I told my friend it was not 
for him to choose places, but that I thought it was the 
best way for them to make friends with their close 
neighbors. I thank the Master, there has been no North 
nor South with me, that in the whole world we are all 
one people. 

Yet, it is good to make friends of our near neighbors ; 
one can do more for us in case we fail than two a hundred 
miles off. 

Then, let us be reconciled, united here, as we shall have 



320 



THOUGHTS ON VARIOUS SUBJECTS. 



to be united with all that enter the holy city ; and there 
will be no strife there. Then, should we not be cleansed 
from all those bad feelings, such as North and South, lest 
we 'should not be fit for the kingdom, or be admitted there. 

PRINCIPLES. 

I believe, as said by the Apostle, (1 Cor. 8,) for 
though, there be many that are called Gods, (as there be 
gods many and lords many,) but to us there is but one 
God, the Father, of whom are all things, and we in him, 
and one Lord Jesus Christ, by whom are all things, and 
we by him. I believe the Son is God, unoriginatecl, infi- 
nite and eternal ; that he is equal with the Father in 
nature, and of the same essence. 

Then, if not eternal, it could not be said he is before all 
things, and by him were all things created; nor could 
he say no man hath ascended up to heaven but he that 
came down from heaven, even the Son of Man which is in 
heaven. 

That his divine nature was incarnated and conceived by 
the power of the Highest and the overshadowing of the 
Holy Ghost, (Luke 1 : 35,) that he was clothed with 
human nature and grew up to be a man, who was both 
human and divine ; and that he suffered a violent death 
for the redemption of the whole human race ; and we know 
not why it was necessary, only that it is so. 

Here, then, I would state, that J. T. Peck, who was 
with the great men of the church, with more learning 
and much higher experience than I, said, (page 16,) 
u now here are two things totally distinct from each 
other, Regeneration, the production of spiritual life ; 



THOUGHTS ON VARIOUS SUBJECTS. 



321 



Sanctification, the treatment of the soul spiritually alive ; 
neither of which can, without violence to the laws of lan- 
guage, perform the office of the other. We humbly sub- 
mit, therefore, that they ought not to he used inter- 
changeably, and that attempts so to use them have caused 
nearly all the confusion, which has embarrassed these 
great points in theology, &c. 

Here, then, it appears to me to be just the reverse. That it 
is the separation that has caused the trouble in our church, 
but then I do not ask the reader to follow my views, but 
rather to give full weight to those that are better learned, 
to prove all things and hold fast that which is good, 
and let my notions go for what they are worth. 

Mr. Peck says, Regeneration is the production of spi- 
ritual life ; yet, is it not the sanctification of the spirit 
unto obedience, and the sprinkling of the blood of Christ, 
which brings this change, called Regeneration, when the 
soul was brought out of that state of sin and death to a 
life of holiness, from which we fell, by creating us anew 
in Christ Jesus. 

Then, if it is the sanctification of the spirit that pro- 
duces this change in regenerating the soul, the restoration 
of man to the state of holiness, from which he fell, by 
creating him anew in Christ Jesus. 

As saith the Apostle, (Rom. 5,) il therefore, being jus- 
tified by faith, we have peace with God, through our Lord 
Jesus Christ, by whom also we have access by faith into 
this grace, wherein we stand, and rejoice in hope of the 
glory of God ; and not only so, but we glory in tribula- 
tion also, knowing that tribulation worketh patience," &c. 

Again, the Apostle in demonstrating the great gift of 



21 



322 



THOUGHTS ON VARIOUS SUBJECTS. 



being made a child of God through grace, and he appears 
to have understood Justification as a very great gift, be- 
cause he says, "the love of God is shed abroad in our 
hearts by the Holy Ghost which is given unto us." 

Then, while some seem to ignore Justification, calling 
it a mere justified state, this must be an error. Instead 
of exercising an increase of faith, knowing that when we 
are weak, bowed down with tribulation, it is just wafting 
the soul to glory ; therefore, when we are weak in our- 
selves, and cast all our care on Jesus, then are we strong. 

Then, let me give a figure of one who owed the king a 
thousand pounds ; but, inasmuch as he had nothing to 
pay, the king offers to adopt him to be his son. He ac- 
cepts the offer through faith in his word ; the debt is can- 
celled ; by whom also he has access, by faith, into his 
grace, wherein he stands and rejoices in hope of becoming 
heir to the kingdom. 

Then if Sanctification is a process of cleansing or puri- 
fying, does it not take place in the sprinkling of the blood 
of Jesus Christ, in restoring the sinner from that fallen 
state to a life of righteousness ? Then is not this change 
out of darkness to light, called Kegeneration ? Then is 
not Justification that act in God when he accepts the sin- 
ner's faith, in the place of previous righteousness ? Then 
is he not in Christ Jesus, who of God is made unto us 
wisdom, and righteousness, and sanctification, and re- 
demption. (Cor. 1: 30.) 

I do not understand Sanctification to be Regeneration, 
nor Regeneration to be Justification. These are different 
words. 

Then if generation is the production of natural life, 
does not the body consist of flesh and bones and the blood. 



THOUGHTS ON VARIOUS SUBJECTS, 



323 



and are they not inseparable, so that to lose either, the 
man must naturally die. 

Then if Sanctification and Regeneration are the pro- 
duction of spiritual life ; then if Justification is that 
gracious act in God, in accepting the sinner's faith in- 
stead of righteousness ; then to part with Sanctification, 
Regeneration, or Justification, the man must spiritually 
die. Then how can they be but inseparable? 

Then view the little tree, just peeping above the ground. 
It is holy, it is a perfect tree. See then the faith of the 
tree, how it grows, and spreads its branches ; neither does 
it forget its roots, but they also spread and go deep in the 
ground, until it becomes a / great tree ; yet the roots con- 
tinue in proportion, and while one might think the great 
wind would blow it clown, but the Master says, hold on, 
and hold on it does. Again, there is an article in the 
tree called the sap. It draws the waters from its roots up 
into all its branches, from its roots to top ; and if the 
nourishment from the waters are cut off from the vine, 
the branches must die. There is a very large quantity of 
water drawn up into a large tree by the sap, and also the 
smaller trees from the bud. The waters are drawn up 
proportionably to its needs, in the small as well as the 
large. So also with the spiritual new-born babe. It 
needs the sanctifying nourishment called by St. John the 
unction from the Holy One. 

Then, as I understand it, it is Sanctification from the 
beginning to end ; first, to bring the soul to spiritual life, 
and then for its growth. Then if nature outgrows the 
soul in health, riches, and the cares of this world, like 
the great tree, he will need a large quantity of the sanc- 
tifying waters springing up from the vine, the unction 



324 



THOUGHTS ON VARIOUS SUBJECTS. 



from the Holy One, in keeping him in that regenerated 
state from whence he was washed, when first brought out 
of sin and death to a life of righteousness. 

This unction from the Holy One may be termed the 
sanctiflcation of the spirit unto obedience, and the sprink- 
ling of the blood of Christ Jesus ; and it is needed, first, 
in producing that change which is called Regeneration, 
and it is just as much needed at all times, until our race 
is run, in keeping one in that growing state. Thus when 
one is sanctified, born of God, he is regenerated, and 
justified through his grace ; and he receives each at the 
same time, and if he loses either one, it is in so far spiri- 
tual death. 

Hear then what our Lord said, John 15 : "I am the 
vine, ye are the branches : he that abideth in me, and I 
in him, the same bringeth forth much fruit. If a man 
abide not in me, he is cast forth as a branch, and is with- 
ered ; and men gather them, and cast them into the fire, 
and they are burned/' 

Then do we not need a continual sanctiflcation of the 
spirit ; first, to bring the soul to spiritual life, and then 
for the growth of the soul, and to keep us alive. Then 
do we not feel it now passing through the soul, as sweet 
as the honeycomb. 

Once more, dear reader : when you were converted you 
may have received a powerful blessing, some do ; then it 
is not expected that these ecstacies will last always ; but 
waiving this, are you as large now as you were at yonr 
birth ? 

Wesley said, they go from strength to strength. This 
should be the case, but is it generally done ? 

1. Then when they were converted, they consecrated 



THOUGHTS ON VARIOUS SUBJECTS. 



325 



their all to God. Have they kept up a continual conse- 
cration of all their increase of wealth and knowledge ? 

2. They once might have given to charitable purposes 
ten or a hundred a year. Do they now give in proportion 
to their increase in wealth, according to circumstances? 

3. When they were converted they had zeal in the 
saving of sinners, though a perfect babe might not have 
understood the word of our Lord where he said, "feed 
my lambs." But since then they should have increased 
in knowledge and in attending to their Father's business, 
in healing the sick and seeking after that which was lost, 
in the saving a perishing world. Have they done it with 
an increase of zeal ? 

When they were converted and the spirit sanctified 
and justified by his grace, adopted the beloved babe in 
Christ, yet like the little tree, exposed to the winds, or 
to be led away by the sleight of men and cunning crafti- 
ness, whereby they lie in wait to deceive. 

But have they stood firm in him, who never leaves them, 
in taking up their cross, in visiting the sick, clothing 
the naked, strengthening the diseased, and seeking after 
that which was lost, in the saving a perishing world, or are 
they sitting still in their strength, like those spoken of 
by the Apostle, thus, " for when for the times ye ought 
to be teachers,, ye have need that one teach you again 
which be the first principles of the oracles of God, and 
are become such as have need of milk, and not of strong 
meat." 

Then have we neglected taking up the cross, and keep- 
ing the commandments until grown up in hardness, with 
an aching void in unbelief, and although as large as an 
eagle, with alloy, not one dollar of pure gold remaining. 



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Then dear reader, having been justified through his 
blood, the adopted sons and daughters of the highest, and 
then having corrupted ourselves, with our lamps nearly, 
if not quite gone out, for the want of an incresse of oil, 
shall we call it a merely justified state, this must be one 
great error indeed. 

Again, I would state Ave often differ in words only, and 
if our brethren think the words Entire Sa notification are 
the proper signification of that blessing, which brings the 
soul out of that state of sin and death to a life of right- 
eousness and true holiness, let them think so, I do not 
know that it makes much difference about words, but I 
prefer the words Regeneration through the Sanctifi cation 
of the spirit unto obedience, as this appears to be Scrip- 
tural. I was told by one from the National Camp Meet- 
ing, that one was not allowed to preach except he professed 
Entire Sanctification, words never used in Scripture, this 
must be an error indeed, it looks too much like saying, 
" get thee behind, for I am holier than thou." I do not 
admire the words Entire Sanctification, as it looks rather 
exalting to one's self. I prefer Scriptural words, if it is 
intended to be made free from sin, why not use the words, 
** free from sin ?' ' 

Where is the one that can say I am perfectly holy, 
where is the one that can say I stand perfectly justified in 
the presence of the great Heart Searcher who sees all our 
failings that we do not perceive. Then as the Scriptures 
are the only rule, should there not be care taken, not to 
bend it to sustain a long imbibed principle. 

I now give a sketch from the Guide, September, 1871, 
thus : at a meeting where all that were seeking to enter 
into the holiest by a new and living way, were invited to 



THOUGHTS ON VARIOUS SUBJECTS. 



327 



kneel, when they were interrupted by one who asked, when 
we are justified are we not sanctified, he was asked, do 
you know dear brother that you are now in the enjoyment 
of justifying grace, he said, I do. Then let me ask have 
you the witness that you are wholly sanctified, he said, I 
have not. Then allow me to say this is the will of God, 
even your sanctification, if you desire that the will of God 
should now he done in you, kneel down with the seekers 
of this great salvation, he knelt down at once, and before 
the close of the meeting, he stood forth a clear witness 
of the blessing of Entire Sanctification. 

In this I would state, though the writer be more learned 
than I, I do not know that these questions to the brother 
were logical. 

Why did not the writer ask the brother if he was in 
the enjoyment of sanctifying grace? 

Surely, if the brother was in the enjoyment of justifying 
grace, he was also in the enjoyment of sanctifying grace, 
yet, was he in a justified state, when interrupting the 
meeting, while in the solemn moment of kneeling. 

Then I would ask, what is this holiest by a new and 
living way. (Heb. 10.) Surely the Apostle was speaking 
of the great excellency of the Gospel to that of the law, 
the law made nothing perfect, but the bringing in a better 
hope did, by which we enter into the holiest by a new and 
living way, why is this a new and living way, because 
the law pointed out the penalties and death to the sinner, 
but the Gospel brought life, a new and living way to all 
that believe. 

Again, the writer tells the brother it is the will of God, 
even your sanctification. 

As this passage has been quoted so often, (Thes. i : 3,) 



328 



THOUGHTS ON VARIOUS SUBJECTS. 



to support a second blessing of a different kind from that 
received when the sinner first found redemption through 
the blood of the Lamb, yet the Apostle said, that ye 
should abstain from fornication, that no man defraud his 
brother. For God hath not called us unto uncleanness, 
but unto holiness, &c. 

Thus having entered into holiness through the sanc- 
tiflcation of the Spirit, the Apostle laid down the neces- 
sity of living holy. Thus the Apostle, (Gal. 5,) says : 
"now the works of the flesh are manifest, which are 
these, fornication, envyings, drunkenness and such like, 
of the which I tell you, as I have also told you in 
time past, that they which do such thing, shall not 
inherit the kingdom of God." 

Then, if the brother had ever have been called unto 
holiness, and neglected duties, in not taking up the cross, 
like unto, may I not say, nearly all of us. It may have 
been a good thing that he went to the meeting, in seek- 
ing that renewal in the spirit of his mind, in putting off 
the old man, which is corrupt according to the deceitful 
lusts, and putting on the new man, which after God, 
is created in righteousness and true holiness. 

The Apostle said, (Cor. 7,) " Let us cleanse ourselves 
from the filthiness," &c. In this, Wesley said he plainly 
teaches that those believers were not yet cleansed there- 
from. 

In this, I cannot think the Apostle intended to say, 
the} T never had been cleansed, sanctified ; called to holi- 
ness ; but the Apostle could see, Wesley could see, and 
who is it that cannot see, the thousands that are not liv- 
ing up to their calling — with all this envy, jesting, foolish 
talking, sitting down to eat and rising up to play, now 
so common among professing Christians. 



THOUGHTS ON VARIOUS SUBJECTS. 



329 



Then, as it would appear, it is the holy people that 
cleanse themselves. As saith St. John, (chap. 3,) "Be- 
loved, now are we the sons of God ; and it doth not yet 
appear what we shall be, but we know that when he shall 
appear we shall be like him, for we shall see him as he is, 
and every man that hath this hope purifieth himself, even 
as he is pure." 

And those sins committed after receiving so much more 
light, on conviction must be more painful than those 
committed when in an unregenerate, dark state. I say, 
on conviction, the thought of their murmurings against 
so good a God, who hath delivered us from the power of 
darkness, and hath translated us into the kingdom of his 
dear son. 

Once more. I saw a piece from Wesley, in the New 
Testament Standard, (vol. 7, pp. 161, 377,) thus, he 
said : " How is it, that in all these parts, we had so few 
witnesses of full salvation. I constantly received one 
and the same answer. We see we sought it by our 
works — we thought it was to come gradually — we never 
expected it to come in a moment, by simple faith, in the 
same manner as we receive Justification." 

Then we are all agreed that it is by his grace, through 
faith alone, that the sinner enters into life, also that he 
then lives by faith, for without faith it is impossible to 
please God, yet what is it all without works ? for saith 
the Apostle, "faith without works is dead, show me thy 
faith without works, and I will show thee my faith by 
my works. For as the body without the spirit is dead, 
so faith without works is dead also." 

Then does not the one good thought that enters the 
sinner's heart to repent and turn to God, come through 



330 



THOUGHTS ON VARIOUS SUBJECTS. 



faith, then when he complies with the command of the 
Gospel, in obedience to that faith, in believing and con- 
secrating his all to God, is not faith made perfect ? 

Then, as the just shall live by faith, is it not through 
faith we go to work, taking up the cross in self-denial, 
following the example of our Lord? for saith he, "who- 
soever doth not bear his cross and come after me, cannot 
be my disciple." Yet. when we do this, is not oar faith 
made perfect ? 

Again the Apostle said, (Rom. 2,) "For it is not the 
hearers of the law are. justified before God, but the doers 
of the law shall be justified." Otherwise, if we do not do 
those things, but corrupt Ourselves through dead works, 
and then call it a mere justified state, are we not doing 
great injustice to the great Giver of that eternal life ? 

CD i) O 

Then, when one in this condition, or at ease in Zion, or 
when awakened up to a true sense of their condition, at 
seeing how ungrateful we have been to him who brought 
us out of that state of sin and death, to a life of holiness, 
must it not be painful and wretched in the extreme. 
Thus reader, have you not sometimes felt as though there 
was a whole body of sin in the heart, and thought, like 
some others, that it was like the old stumps of trees, just 
cut down even with the ground, when it was the new 
shrubs, sin germinating in the heart on the least decline, 
in love and works, even more painful, and all by not 
keeping the plough going. 

Have you not often made resolves that you would go to 
work. I will be sorry for my sins ; I will increase my 
donations, &c. I say, how often have these resolves 
been made, yet but little relief. Then let us not deceive 
ourselves, but go at once to God, through faith, just in 



\ 



THOUGHTS ON VARIOUS SUBJECTS . 



331 



the manner as when you received justification ; it is all 
free grace, as we have nothing to pay. 

Then, if Justification was received through faith, does 
not every blessing from God in that renewal, in like man- 
ner, come through faith? Yet, if we refuse denying 
ourselves, bearing the cross, and fall into that lower 
state, through dead works and lack of faith toward God, 
should we not seek, as taught by our holiness-brethren, 
that renewal through faith ? and, on receiving a great 
blessing, the spirit flowing through every pore, is it not 
a second blessing indeed ? 

Yet, it is of the same kind as that when we were justi- 
fied. The love of God is the same, it only differs in de- 
grees. As saith the Apostle, " there is but one Spirit, 
one faith, one baptism." Then are not all others but 
types or shadows ? 

Then where is the difference between Mr. Wesley and 
myself? He said, (page 221, vol. 2, which I have men- 
tioned before,) u but how does this work differ from that 
gracious work which is wrought in every believer when 
he first finds redemption in the blood of Jesus ? Many 
persons have spoken of the work of Sanctification as if it 
were quite of another kind, as if it differed entirely from 
that which is wrought in Justification, but this is a great 
and dangerous mistake, and lias a tendency to make us 
undervalue that work of God which was wrought in us 
when we were justified ; and there is in that hour a gen- 
eral change from inward sinfulness to inward holiness." 

He says, i ' well, but what more than this can be implied 
in Entire Sanctification ? It does not imply any new kind 
of holiness Let no man imagine this. It is the one kind 
of holiness which is found only in various degrees in the 



332 



THOUGHTS ON VARIOUS SUBJECTS. 



believers, who are distinguished by St. John into little 
children, young men and fathers." 

This would make it a gradual work, as no babe can 
grow up to a man in a moment. 

Page 222, he says 3 " but it may be inquired, in what 
manner does God work this entire change in the soul, this 
strange work, which so many will not believe, though we 
declare it unto them ? Does he work it gradually, by 
slow degrees, or instantaneously, in a moment?" 

Page 223, he says, c< I carefully examined, and in Lon- 
don alone, I found six hundred who, without one excep- 
tion, all believed they were sanctified ; declared with one 
voice that the change was in a moment. I cannot but 
believe that Sanctification is commonly, if not always, an 
instantaneous work." 

Then, before I close, I would like to come to some more 
perfect understanding about this long agitated question. 
Mr. Wesley said, " it may be inquired in what manner 
does God work this entire change, that so many will not 
believe ?" 

Yet he has given us no account, as I have seen, where he 
himself received that entire change. He does tell us (vol. 
3 : 74) that assurance was given him that he had taken 
away his sins and saved him from the law of sin and 

death. 

Then, as all believe there is a great change when the 
soul is brought out of that state of sin to a life of holiness, 
yet it may be inquired, if not entire, in what degree is it 
so changed? 

Then, if every one in their nomenclature fixes his own 
standard for Christian perfection, in its accommodated 
sense, some are strenuous in their nomenclature about the 



THOUGHTS ON VARIOUS SUBJECTS. 



333 



word entire, and then tell us they do not mean absolute 
perfection. 

Then, suppose one puts his Christian standard by the 
confession of others, some may hold perfection in a much 
higher degree than others, then will not all agree that the 
Scriptures are the only rule, the example laid down by 
our Lord being undisputed. 

Then what shall we do, said the Jews to our Lord, that 
we may work the work of God. 

This is the work of God, that ye believe on him whom 
He hath sent ; believe on the Lord Jesus and thou shalt 
be saved. 

Then again it maybe inquired, when are we to be saved? 

►Surely all would agree, when there are no conditions 
made about time, that it means now, as soon as we believe. 

Again, it may be inquired, does he save us from all sin 
when we believe? otherwise, in what degree does he 
save us ? 

Here I would ask the reader, suppose you were to buy 
a house with no other conditions but for the sum of one 
thousand dollars, and when the deed was given it was to 
read only a part of the house ; on the other hand, suppose 
the purchaser were to say, it was a custom to have ten 
months credit ; another might say it was ten years. 
Would that be in order ? 

Thus, I must conclude, that when it was said, " be- 
lieve on the Lord and thou shalt be saved," that it was 
meant to consecrate our all unreservedly, to believe on 
him with all the heart and powers, and that he would 
then save us from all sin " as soon as ye believe/' 

Then, is not the poor sinner, when he believes, and 
through faith is justified through his blood, saved from 



334 



THOUGHTS ON VARIOUS SUBJECTS . 



all sin ? Then, is not that Scripture fulfilled which saith, 
(( then will I sprinkle clean water upon you and ye shall 
he clean, and from all your idols will I cleanse you," and, 
as saith the Apostle, "therefore, being justified by faith, 
we have peace with God through our Lord Jesus Christ," 
&c, knowing this, that our old man is crucified with him, 
that the body of sin might be destroyed, that henceforth 
we should not serve sin, " for he that is dead is freed from 
sin." 

Saith the Apostle, " What shall we say then, shall we 
continue in sin, that grace may abound ?" 

God forbid. How shall we that are dead in sin, live 
any longer therein ? 

Here the reader will take notice that it is the duty of 
every soul ; the first thing is to become dead to sin, and 
it is promised to every sinner on believing, and it comes 
through the sanctification of the spirit, in the regenera- 
ting the soul out of that state of sin and death to a life 
of holiness. Then being thus saved from sin, we must 
believe it and live it, or have many troubles through un- 
belief, if not fade away with the thousands and die. 

Again, I w T ould give a sketch from the testimony of 
Carvasso, President Mahan, and Anna Eogers, who by 
their own confession had such a clear experience at their 
conversion. Yet were they not taught that there was a 
whole body of sin left in the heart, and did they not be- 
lieve it? Then see what a wretched state ! Did they not 
confess it was all through unbelief? The reader may 
often have read their accounts. 

I would mention more particularly the case of Mahan, 
(Guide, May, 1870,) when he was asked by his leaders, if 
he thought that he could be a better Christian than Paul. 



THOUGHTS ON VARIOUS SUBJECTS. 



335 



Did he not find a thorn in the flesh, that is, remaining 
sin ; that God taught him (Paul) the plague of his own 
heart, and that he would teach him the same lesson in 
due time ; and he would be asked, did not Paul even 
groan and cry out under the weight of this death? Thus, 
under such teaching, he says, and holding it as a revealed 
truth, that I should sin daily in thought, word, and deed, 
I did thus sin ; and believing that the way of life is a 
thorny road, it became such in my experience. As the 
blessedness I knew, when first I saw the Lord, passed 
away, it did leave ao aching void within, and I kneAv the 
plague of my own heart. I did become a wretched man, 
&c. Yet did they not all come out of this? Yes ; but 
see how many fail to do so. 

It is thus the holy Paul is quoted so often by people, 
in sanctifying their careless career, when the Apostle was 
only giving us a figure of a poor sinner seeking his sal- 
vation under a law of his own works, when there was not 
nor could not be any deliverance, hut by faith through 
Jesus Christ our Lord, as he taught then. 

Then, as I must now close, the reader must come to his 
own conclusions, whether or not it is the best way to tell 
men they are dying to sin twenty years, when they may 
not live ten days ; and that while there is nothing to do 
but to make the full resolve that he will put away every 
sin at once, in consecrating our all a living sacrifice to 
God, and that continually ; and it is then we will feel 
like going to work for our Master, like the slave when 
asked why he worked so hard, the reply was that his 
Master was so good to him he could not do enough for 
him, his Master. 

Then to close, dear reader : if we walk with God with 



336 



THOUGHTS ON VARIOUS SUBJECTS. 



that lowliness, with long suffering, forbearing one another 
in love, and continue in a faithful discharge of our duties, 
he will give us faith and grace, according to the measure 
of the gift of Christ, and it is said he will withhold no 
good thing from them that walk uprightly. 

EE MARKS ON I. CORINTHIANS, 15. 

35. " But some man will say, how are the dead raised 
up ? and with what body do they come ? 

36. " Thou fool, that which thou sowest is not quick- 
ened except it die : 

37. " And that which thou sowest, thou sowest not that 
body that shall be, but bare grain ; it may chance of 
wheat, or of some other grain : 

38. " But Ood giveth it a body as it hath pleased him, 
and to every seed his own body. 

40. " There are also celestial bodies, and bodies terres- 
trial : but the glory of the celestial is one, and the glory 
of the terrestrial is another. For one star differeth from 
another star in glory. 

42. 11 So also is the resurrection of the dead. It is 
sown in corruption, it is raised in incorruption : 

43. " It is sown in dishonor, it is raised in glory : it is 
sown in weakness, it is raised in power : 

44. " It is sown a natural body, it is raised a spiritual 
body. There is a natural body, and there is a spiritual 
body. 

45. " And so it is written, the first man Adam was 
made a living soul, the last Adam was made a quickening 
spirit. 

46. "Howbeit, that was not first which is spiritual, 
but that which is natural ; and afterward that which is 
spiritual. 



THOUGHTS ON VARIOUS SUBJECTS. 337 

47. u The first man is of the earth, earthy : the second 
man is the Lord from heaven. 

48. "As is the earthy, such are they also that are 
earthy : and as is the heavenly, such are they also that 
are heavenly. 

49. (i And as we have borne the image of the earthy, 
we shall also bear the image of the heavenly." I would 
recommend to the reader a book, so ably and logically 
written by the lamented Rev. Hiram Mattison, D. D., on 
the Resurrection of the Dead, from which I will give the 
reader a few of his remarks. It is well known that every 
Christian, and nearly every Jew are agreed on this point, 
that is, that there is to be a resurrection of the dead, but 
how are the dead raised up, and with what body do they 
come ? We may differ. I myself do not profess to under- 
stand nor comprehend it. 

17. Mr. Mattison said, "the Jews had their sacred 
writings in possession, from four to fifteen centuries before 
the advent of Christ, moreover, they read these writings 
in their own tongue, wherein they were born, and would 
be more likely on that account to understand the true 
spirit and meaning, how then did they understand Moses 
and the prophets, did they look for a literal resurrection 
of the body, or merely for a spiritual regeneration ?" (M.) 

Without, he says at this time, affirming or denying as 
to either of these views, the Jews before and at the time 
of our Lord's ministry, believed in. a corporeal resurrec- 
tion, and had no idea of any other. (M.) 

20. " He also says, taking this gloss literally, the 
Jews believed that those who died, and were buried else- 
where, would have to pass through the earth to Jerusalem, 
in order to rise there, and therefore the greater and richer 
22 



338 



THOUGHTS ON VARIOUS SUBJECTS. 



sort of them, (the Jews,) have their hones conveyed to 
some part thereof by their friends, by which means they 
are freed of a labor, to scrape thither through the ground 
with their nails, they hold they who are not buried or 
conveyed thither by others will have to do, &c, this 
would look silly indeed, especially when from those who 
believe that the Deity can lay open the whole earth in a 
moment."' 

Here I would state, I would not like to follow the 
example of the Jews, as they had their minds on that 
which is secular, and they were looking rather for an 
earthly kingdom, and they, the disciples, did not even 
understand our Lord when he said, iC my kingdom is not 
of this world,' 7 and in (Mark 9,) when he was trans- 
figured before them, they did not understand what the 
raising of the dead should mean, (versv 9,) and as they 
came down from the mountain, he charged them that 
they should tell no man what things they had seen 
till the Son of man was risen from the dead, and they 
kept that saying with themselves, questioning one with 
another, what the raising from the dead should mean, 
(verse 31,) for he taught his disciples, and said unto 
them, "the Son of man is delivered into the hands of 
men, and they shall kill him, and after that he is killed, 
he shall rise the third day, (verse 32.) but they under- 
stood not that saying, and were afraid to ask him." 

33. "And he came to Capernaum, and being in th^ 
house, he asked them what was it, that ye disputed among 
yourselves by way, (verse 34,) but they held their peace, 
for by the way they had disputed among themselves who 
should be the greatest." 

Again, Mr. Mattison, (page 133,) but just here is the 



THOUGHTS ON VARIOUS SUBJECTS . 



339 



fatal assumption which vitiates the whole theory, it is 
assumed that there is such a thing as a " spiritual hody " 
distinct from the natural, whereas the doctrine of St. 
Paul is, that a spiritual body is none other than the 
present body made incorruptible and immortal, like unto 
Christ's glorious body, thus he says, " it is sown in cor- 
ruption, it is raised in incorruption ; it is sown in dishonor, 
it is raised in glory ; it is sown in weakness, it is raised in 
power ; it is sown a natural body, it is raised a spiritual 
body/' &c. 

Says he, M., "how obvious from these passages, that 
the spiritual body is the same material body which is 
sown, invested with the attributes of incorruption and 
immortality, on which account alone, it is called a " spir- 
itual body," it is, he says the sheerest assumption there- 
fore to talk of a spiritual body, as opposed to the material, 
when the Scriptures merely place it in contrast with the 
corruptible and material." 

Thus then the above does not seem to untie the knot as 
the Apostle being inspired, must have known more about 
it than the Jews, who were, and still are looking for their 
natural David, of whom the Apostle said, (i for David 
after he had served his own generation, by the will of 
G-od fell on sleep, and saw corruption, the Jews not having 
understood the spiri ual extent of their law, which pointed 
out that spiritual David, who was the seed of David, 
according to the flesh and declared to be the Son of Grod, 
according to the spirit of holiness, his kingdom was to be 
a spiritual kingdom. 

The Jews to this day, are still looking in vain for a 
Messiah whose kingdom will be secular, and the disciples 
in common with the Jews, to the last seemed to expect 



340 



THOUGHTS ON VARIOUS SUBJECTS. 



the kingdom of Christ to be at least in part secular, 
(Acts 1 : 6,) when they were come together, they asked 
of him, saying, " Lord wilt thou at this time restore 
again the kingdom to Israel?" 

7. " And he said unto them, it is not for you to know 
the times or the seasons which the Father hath put in his 
own power. 

8. ''But ye shall receive power after that the Holy 
Ghost is come upon you, and ye shall be witnesses unto 
me," &c. 

Then, does not this show that the disciples themselves 
had been before living in anticipation of a secular king- 
dom, and who should have the highest seats ? Then were 
not all those notions swept away when the power of the 
Holy Ghost was given, and that His kingdom was a spi- 
ritual kingdom and not of this world? Then, is not this 
Holy Spirit given to his ministers in going forth preach- 
ing a spiritual regeneration of the soul, and being sanc- 
tified from all sin, and looking for our Lord at his coming, 
when clothed upon with that spiritual body, like unto his 
glorious body. 

Then, it may be inquired, will Christ's glorious body 
be a spiritual body, or like unto the body when he dwelt 
among men. The Apostle appears to speak plain when 
he says, there is a natural body and there is a spiritual 
body, making a plain distinction, and " that flesh and 
blood cannot inherit the kingdom of God, neither doth 
corruption inherit incorruption." 

The Apostle could not have been speaking of flesh and 
blood in a moral sense, but in a natural sense, such as 
flesh and blood. 

Again, Mr. Mattison said, (page 143,) for if we have 



THOUGHTS ON VARIOUS SUBJECTS. 



341 



been planted together in the likeness of his death, we 
shall also he in the likeness of his resurrection. (Rom. 
6: 5.) 

Says he, when he shall appear we shall be like him, 
for he has promised to change our vile body, that it may 
be fashioned like unto his glorious body. No language, 
he says, could be more explicit, and no number of addi- 
tional texts could strengthen the testimony of these une- 
quivocal passages. 

This looks plain, but how shall we reconcile it with the 
Apostle, whose language is so plain, thus, " that was not 
first which is spiritual, but that which is natural ; and 
afterward, that which is spiritual, it is sown a natural 
body, it is raised a spiritual body. There is a natural 
body and there is a spiritual body." 

Then, how can this question be solved, the passage 
spoken of, (Rom. 6: 5,) ""for if we have been planted 
together in the likeness of his death, we shall be also in 
the likeness of his resurrection." 

But this text does not appear to have any reference to 
the death of the body, but a death unto sin, that we might 
walk in newness of life, &c. 

Then, the question may be asked, did Christ dwell 
among men and rise with a corporeal human body, of the 
seed of Abraham or Adam, bone of our bone ? 

If so, did he not in his human nature bear the image of 
the earthy, like that of all the human race, sin excepted? 
so that although he had a natural body, not a corruptible 
body. But was this human body a spiritual body ? If so, 
I have never yet known the difference between the spirit 
and matter. 

It is said he came in the likeness of sinful flesh, who 



342 THOUGHTS ON VARIOUS SUBJECTS. 



did oo sin ; neither was guile found in his mouth, &c. 
Jt was thus he lived in the flesh, surrounded by the lusts 
of men, and being made perfect in suffering for the whole 
human race, he became the Author of eternal salvation 
unto all them that obey him. 

I would just mention here, that Mr. Wesley, on the 
Resurrection of the Dead, "I shall show that the resur- 
rection of the self-same body that died, contains nothing 
in it incredible or impossible." (Vol. 2, page 506.) 

Thus, (page 509,) W. says, "but, say they, it may 
sometimes happen that several men's bodies may consist 
of the self-same matter, for the bodies of men are often 
devoured by other animals, which are eaten by other men ; 
nay, there are nations which feed upon human flesh, con- 
sequently they borrow a great part of their bodies from 
other men ; and of that which was part of one man's body 
becomes afterward part of another man's. How can both 
rise at the last day with the^^me bodies they had be- 
fore ?" 

To this he (W.) says, it may -be easily replied, that a 
very small part of what is eaten turns to nourishment, &c. 

Here, then, if a small portion of what is eaten turns to 
nourishment the argument would hold good ; but does not 
the babe grow up from the nourishment from their mother 
from generation to generation. 

Then, that God distinguishes and keeps unmixed from 
all other bodies the particular dust into which our several 
bodies are dissolved. I can see no need of it. 

He (Wesley) said, "let those who presume to mock at 
the glorious hope of all good men," &c. 

I do not say whether the dead are to be raised a corpo- 
real body or not, and I am aware it is fanciful lor one to 



THOUGHTS ON VARIOUS SUBJECTS. 



343 



believe he is to be raised up with a material body ; it is 
natural. I was just talking with one. He said he never 
wanted to believe in any other but a material body. 

Then about the hope of all good men. Here then, I 
cannot see the harm it would be to any good man to be 
disappointed in a fanciful hope, whether in the ODe case 
or the other, -then in either case, whether the good man 
should rise with a corporeal or spiritual body, so that it 
will be such a body as it shall please him : in either case, 
it is thought it has not yet entered into the heart of man, 
the things laid up for them that obey him. 

Again, (page 180,) he, Mr. Mattison, referred, (Corin. 
5 : 1,) thus : " For we know, that if our earthly house of 
this tabernacle were dissolved, we have a building of 
God_, a house not made with hands, eternal in the 
heavens/' &c. 

The argument, he says, is, " that the Apostle expected 
to occupy an ethereal body immediately upon the death 
of this earthly house, or in other words, to expect his 
resurrection at the moment of death/' &c. 

Then this earthly house spoken of must be the body we 
new dwell in, that is to be dissolved or remain in the 
grave, while the spirit is gone to Grod that gave it, and 
there to remain until the great resurrection day, the 
hour when all that are within their graves shall hear his 
voice, and shall come forth, whether with a body all 
spiritual, or in a material body, as many believe, called 
spiritual, by putting on immortality. The Apostle 
expected, when he should leave his earthly body, to be 
with Christ, I have no doubt ; but bow could he expect to 
occupy an ethereal body immediately upon the death of 
his earthly body, while it remained in the grave, like 



344 



THOUGHTS ON VARIOUS SUBJECTS. 



tha't of the bodies of all others. I am speaking upon the 
supposition, as is generally taught, that the same iden- 
tical body is to be raised again from its grave, yet has to 
„ remain there until the great resurrection day, so then, 
whether the dead are to be raised with a corporeal, mate- 
rial body or not, it would appear they have to remain in 
their graves until the resurrection day. But about the 
resurrection of the dead, Luke 20 : 34. "And Jesus said 
unto them, the children of this world marry and are 
given in marriage. 

35. "But they which shall be accounted worthy to 
obtain that world, and the resurrection from the dead, 
neither marry nor are given in marriage. 

36. "Neither can they die any more: for they are 
equal unto the angels, and are the children of God, being 
the children of the resurrection. 

37. " Now that the dead are raised, even Moses shewed 
at the bush, when he calleth the Lord, the God of Abra- 
ham, and the God of Isaac, and the God of Jacob, 

38. " For he is not a God of the dead, but of the living, 
for all live unto him." 

By this, it would appear, that Abraham, &c, was then 
living while his body was in the grave. Thus, then, it 
may be inquired, will the dead rise with a corporeal or a 
material body, such as Christ's human body, when he 
dwelt among men, and rose with from the dead, and 
appeared unto many, or will they rise a body altogether 
spiritual? Here, then, I would like to make a few 
remarks on both sides, and as I know so little about it, 
let the reader draw his own conclusions. 

First then, as the Apostle said, " as we have borne the 
image of the earthy, we shall also bear the image of the 



THOUGHTS ON VARIOUS SUBJECTS. 



345 



heavenly ; now this I say brethren that flesh and blood 
cannot inherit the kingdom of God/' &c. 

Here then, I would ask did not Adarn bear the image 
of the earthy before the fall, naturally; and again, did 
not Christ bear the image of the earthy in bis human 
nature, without beauty or comeliness ; and did he not 
rise from the dead in that same body, and eat and drink 
with men ? Then is not every human being, naturally 
speaking, fashioned like unto Christ's human body. Yet 
he knew no sin. In his divine nature, he was the ex- 
press image of the person of the Father. 

And the Apostle said, "As we have borne the image 
of the earthy, we shall also bear the image of the hea- 
venly." Then hear the Apostle, (Tim. 6 : 13,) "I 
charge thee that thou keep this commandment without 
spot, until the appearing of our Lord Jesus Christ. 

15. " Which in his times shall shew who is the blessed 
and only Potentate, the King of kings and Lord of lords, 
who only hath immortality, dwelling in the light which 
no man can approach unto, whom no man hath seen, nor 
can see ; to whom be honor and power everlasting. 
Amen." 

Then we may perceive our Lord, who left his Father's 
throne, became flesh of our flesh, bone of our bone, who 
came in the likeness of sinful flesh, and for sin, con- 
demned sin in the flesh, &c. Then, if it be true that 
Christ did bear the image of the earthy ; otherwise how 
could the Apostles have stood in his presence, if he had 
have come in his glory, which he had when he was with 
the Father ? 

Again, we observe when he was transfigured before 
them, his face did shine as the sun, and his raiment was 



346 



THOUGHTS ON VARIOUS SUBJECTS. 



white as the light, white as snow ; and while he spake to 
the disciples a bright cloud overshadowed them, and a 
voice out of the cloud, which said, this is my beloved Son, 
in whom I am well pleased : hear ye him ; and, though 
overshadowed by a cloud, they fell on their faces and were 
sore afraid. And when St. John saw him. his head and 
his hairs were as white as snow, and his eyes were as a 
flame of tire. (Rev. chap. 1: 17.) "And when I saw 
him, I fell at his feet as dead," &c. 

Then to those who so much fancy a corporeal body like 
unto the one that we have suffered so much in, we must 
wait until the appearing of our Lord Jesus Christ, which 
in his times, when he shall sit upon the throne of his 
glory, and all the holy angels with him ; then if it should 
please him, in the resurrection, to clothe the righteous 
with a corporeal body, he can glorify it like unto his 
glorious body, as well as that of his raiment, which be- 
came as white as snow, when he was transfigured before 
them. It is then the righteous will shine forth as the 
sun in the kingdom of their Father. 

On the other hand, as God is a spirit who only hath 
immortality, dwelling in the light, whom no man hath 
seen nor can see, and our Lord said, "I come forth from 
the Father, and am come into the world : again I leave 
the world and go to the Father;" and again he said, 
"No man hath ascended up to heaven, but he that came 
down from heaven, even the Son of man which is in 
heaven." Then, although he calls himself in the name 
of the Son of man, it must have been his divine nature 
that came down from heaven, and which is in heaven. 

Thus said the Apostle : " For as in Adam all die, even 
so in Christ shall all be made alive : but every man in 



THOUGHTS ON VARIOUS SUBJECTS. 



347 



his own order ; Christ the first fruits, afterward they that 
are Christ's. 

24. " Then cometh the end, when he shall have deliv- 
ered up the kingdom to God, even the Father, when he 
shall have put down all rule and authority and power. 

25. "For he must reign, till he hath put all enemies 
under his feet. 

28. " And when all things shall he subdued unto him, 
then shall the Son also himself he subject unto him that 
put all things under him, that God may be all in all." 

And our Lord said, (St. John 17,) "I pray for them 
which shall believe on me through their word ; that they 
may all be one, as thou. Father, art in me, and 1 in thee, 
that they also be one in us ; I in them and thou in me, 
that they may be made perfect in one." 

Then if the righteous are to be one with the Son and 
with the Father, who is a spirit, would it not be supposed 
that they would be clothed upon with a spiritual body 
and not that of a corporeal body ? 

But then who can understand it ? Thus said the prophet 
Ezekiel; (chap. 36 and 37, verse 11,) about the dry bones : 
" Then he said unto me, Son of man. these bones are the 
whole house of Israel : behold, they say, Our bones are 
dried, and our hope is lost : we are cut off for our parts. 
Therefore prophesy and say unto them, Thus saith the 
Lord God : Behold, my people, I will open your graves, 
and cause you to come up out of your graves, and bring 
you into the land of Israel. 

22. st And one king shall be king to them all. 

24. " And David, my servant, shall be king over them ; 
and they all shall have one shepherd ; they shall also 
walk in my judgments, and observe my statutes, and do 
them. 



348 



THOUGHTS ON VARIOUS SUBJECTS. 



25. " And they shall dwell in the land that I have 
given unto Jacob my servant, wherein your fathers have 
dwelt ; and they shall dwell therein, even they, and their 
children, and their children's children forever ; and my 
servant David shall be their prince forever." 

Then who can understand this ; that those Jews are 
literally to come out of their graves, and dwell in the 
land of Jacob, wherein their fathers have lived, and that 
David, who had been dead hundreds of years, was to be 
their king : whereas our Lord said, in the resurrection 
they will be as the angels of God in heaven. 

Again, the prophet Isaiah, chap. 65 : '-'For behold, I 
create new heavens and a new earth ; and the former shall 
not be remembered, nor come into mind. For behold, I 
create Jerusalem, and they shall build houses and inhabit 
them : the child shall die a hundred years old,'"' &c. 

(Chapter 66.) Cl For as the new heavens and the new 
earth, which I will make, shall remain before me, saith 
the Lord, so shall your seed remain. And it shall come 
to pass, that from one new moon to another, and from one 
Sabbath to another, shall all flesh come up to worship 
before me, saith the Lord," &c. 

Here then, I do not understand it ; as it would appear 
from the above that in the resurrection, upon the creating 
the new heavens that they will not only be raised with a 
material body, but that they will plant vineyards, multi- 
plv, they and their children forever : whereas our Lord 
said they neither marry nor are given in marriage, but 
are like unto the angels in heaven. 

Then how can these visions be understood in any literal 
sense? In the Revelation chapter 6. Cl And the stars of 
heaven fell unto the earth, and the heavens departed as a 



THOUGHTS ON VARIOUS SUBJECTS. 



349 



scroll, when it is rolled together, and the kings of the 
earth hid themselves in the dens, &c, then how conld 
this literally be, if all the stars were to fall on the earth, 
it would cover it to millions of its own diameter, then 
how could they be said to be hiding themselves in dens," 
&c. (I cannot understand it in any literal sense.) 

Again, in the Rev. 20: 11, " I saw a great white 
throne, and him that sat on it, from whose face the earth 
and the heaven fled away, and there was found no place 
for them, and 1 saw the dead, small and great, stand 
before God, and the books were opened, and another book 
was opened, which is the book of life, and the dead were 
judged out of those things, which were written in the 
books,. according to their works." 

Then these books may consist in the Gospel of Christ 
and the Apostles. (St. Paul chapter 2, Rom.) "In the 
day when God shall judge the secrets of men by Jesus 
Christ, according to my Gospel," &c. 

And our Lord said, (John 12 : 47,) " And if any man 
hear my words, and believe not, I judge him not, for I 
came not to judge the world, but to save the world, he 
that rejecteth me, and receiveth not my words, hath one 
that judgeth him ; the word that I have spoken, the same 
shall judge him in the last day." 

And he said another book was opened, which is the 
book of life, this book may be that in which are registered 
all those who are said to be written in the Lamb's book 
of life, then it is the great work of us all, to see that our 
names are written there, and that they are never blotted 
out, lest when appearing before the Judge of all, our 
names be not there, and we be forever cast off. 

Again, chapter 21, "And I saw a new heaven, and a 



350 



THOUGHTS ON VARIOUS SUBJECTS. 



new earth; for the first heaven, and the first earth were 
passed away, and there were no more sea, and I, John, 
saw the holy city, new Jerusalem, coming down from God 
out of heaven, &c, and I heard a great voice out of 
heaven saying, " behold the tabernacle of God is with 
men, and he will dwell with them, and they shall be his 
people, and God shall wipe away all tears from their 
eyes, and there shall be no more death, neither sorrow 
nor crying, neither shall there be any more pain, &c, 
and the city had no need of the sun, for the glory of God 
did lighten it, and the nations of them that are saved 
shall walk in the light ol it, and the kings of the earth 
do bring their glory and honor into it." 

Then if this was after the general resurrection of the 
dead, as the Apostle said there shall be no more death, 
consequently, there will be no more marrying, multiply- 
ing or giving in marriage ; yet, the Apostle represents 
the kings of the earth as bringing their glory and honour 
into the city after the manner of men, as though the peo- 
ple were not only then in a material body, but as though 
they were still trafficking with others as before, and in 
chapter 22, there was the tree of life and the leaves of the 
tree were for the healing of the nations, then I say again, 
who can understand it, then what need was there of heal- 
ing, where there is no more sickness or disease ? 

I would state, the Apostle said to the Phillipians, 
" Having a desire to depart, and be with Christ, which is 
far better/' his spirit must have been meant, as his body 
had to return to dust, like that of all others. 

Again, (Acts 2,) St. Peter when speaking of the resur- 
rection of Christ said, Ci For David is not ascended into 
heaven, but he saith himself, the Lord said unto my 



THOUGHTS ON VARIOUS SUBJECTS. 



351 



l ord, sit thou on my right hand, until 1 make thy foes 
thy foot-stool," this must have been the body of David 
that was meant, as he was dead and buried, and his 
sepulchre, said Peter, is with us unto this day. 

Then it may be inquired, did St. Paul expect at the 
death of his earthly body, that his spirit only would 
depart and be with Christ, and then at the great resur- 
rection day, to be clothed with a spiritual body, as it does 
appear plain, that he could not have gone and been with 
Christ in his material body, which like that of David was 
still in the grave, then how can we understand it ? 

The Apostle said, " some men will say, how are the dead 
raised up, and with what body do they come ? Here then 
under the figure of grain thus, that which thou sowest, 
thou sowest not that body that shall be, but bare grain, 
it may chance of wheat, or of some other grain, but God 
giveth'it a body, as it hath pleased him. 

Verses 42 and 44. " So also is the. resurrection of the 
dead, it is sown a natural body, it is raised a spiritual 
body ; there is a natural body, and there is a spiritual 
body," &c. 

Then after weighing the matter, I must come to the' 
conclusion, that if there is no difference between an incor- 
ruptible, corporeal or material body, and a spiritual body, 
that it does look strange indeed, that one so learned as 
the Apostle, should thus have argued the question, making 
such a plain distinction throughout, between the natural 
body and that of a spiritual body, when he could have 
left it out, and only stated that we are sown in corruption, 
it is raised in incorruption. 

Again, I would ask, if the righteous are to be raised 
with a material body, such as we now have, sin excepted ? 



352 



THOUGHTS ON VARIOUS SUBJECTS. 



Will not the unrighteous be also raised with their pres- 
ent material bodies ? Then, if this be so, will not that 
lake of fire be a material fire that is never to be quenched ? 
Then who can write thus without they had rivers of tears, 
that would overflow our tables while they write. Yet I 
do not know that there would be any difference in their 
sufferings in the one case or the other. Then what a 
great loss, indeed, while the condition is free grace, be- 
lieve on the Lord, and obey his word and thou shalt be 
saved. 

Then, dear reader, I would think it a small thing to 
know of what body we shall be raised, to that of contin- 
ually living in obedience to His word, looking for him at 
his coming. 

Then again, as I must close, I have never been troubled 
about what kind of a body I shall be raised with, but 
rather, that if I should be counted worthy, or through his 
mercy obtain that world and the resurrection from the 
dead with such a body as it will please him, (the Master,) 
it will please me well. 

Again, neither am I troubled in the least about high 
seats. Then I should be happy in the lowest seat, where, 
free from sorrow, death, and every pain, provided I could 
see every sinner saved. Thus I have said more than I 
intended about what I know so little about. 

Then, in conclusion, dear reader, let us offer up our 
prayer unto Him who is the resurrection and the life and 
quickeneth whom he will. 

We thank thee, oh, our Heavenly Father, that thou 
hast put it into our hearts to call upon thy name, as all 
our help must come from thee. 

It was thou, oh Lord, who created all things, and for 
thy pleasure they are and were created. 



THOUGHTS ON VARIOUS SUBJECTS. 



353 



It was thou, oh Lord, who left the Father's throne, who 
was made of the seed of David, according to the flesh, 
and declared to be the Son of God, with power, according 
to the spirit of holiness, by the resurrection from the 
dead. 

It was thou, oh Lord, who was manifested in the flesh, 
justified in the spirit, preached unto the Gentiles, who 
became bone of our bone, flesh of our flesh, and dwelt 
among men. 

It was thou, oh Lord, who bore the spears, the blows, 
and the thorns. 

It was thou, oh our Heavenly Father, who suffered a vio- 
lent death, the just for the unjust. 

It was thou, who came not to be ministered unto, but 
to minister, and to give thy life a ransom for many, that 
we might be justified by grace through faith alone. 

It was thou, oh Lord, who gained the victory, who rose 
from the dead, ascended on high, led captivity captive, 
and gave gifts unto men, even to the rebellious. 

We own thee conqueror. Come, then, and possess the 
whole. Let the spirit make diligent search, even to the 
thought and intents of the heart, that there be no reserve, 
or a place for sin, malice, envy, or an unkind thought 
toward one another. Take away all covetousness from 
us, the love of the world, the adding field to field, house 
to house, until there be no place to be left alone ; then, 
if riches increase, may we not set our hearts upon them, 
that we be not high-minded, nor trust in uncertain riches, 
but in the living God, who giveth us richly all things to 
enjoy that we may be rich in good works, ready to distri- 
bute, willing to communicate, laying up in store a good 
foundation for the time to come, that we may hold on to 
23 



354 



THOUGHTS ON VARIOUS SUBJECTS. 



eternal life, for we brought nothing into the world and it 
is certain we can carry nothing out. 

We thank thee, Lord, whose council standeth for- 
ever, and the thoughts of his heart to all generations. 
It is thou, Lord, who despiseth not small things, 
whether rich or poor, high or low, without respect to one 
above another. 

And now, Lord, be merciful to the careless sinner, 
while in their natural unregenerate state. It is thou who 
knowest how deeply they are fallen, what strong tempta- 
tions they have, and that they are blind and know not 
the things of God, they being foolishness unto them, 
neither can they know them, because their eyes they have 
closed, lest at any time they should see with their eyes, 
and understand with their hearts, and be converted, and 
be healed. Let it please thee, Lord, to show forth thy 
glory, that they may be made willing in the day of thy 
power. 

Then, who am I, Lord, that I should pray before 
the great and dreadful God, seeing I am but sinful flesh, 
and have rebelled against thy precepts. Yet, Lord, 
we are thy people, the work of thine own hands ; we are 
the clay and thou our potter. 

We beseech thee, O Lord, to come and take up thine 
abode with us. Let our bodies become temples of thy 
Holy Spirit. 

Give us such a heart, Lord, that we may fear before 
thee always, that it may be well with us. Let it become 
our meat and drink, to do our heavenly Father's will. 

Give us the faith that works by love, and purifies 
the heart. Give us an abundance of grace, whereby we 
may be able to subdue all our tempers, and keep the body 



THOUGHTS ON VARIOUS SUBJECTS. 



355 



under ; that we may live holy in acts, worda, and deeds, 
in all manner of conversation. 

Now, Lord, thou knowest that we are as prone by 
nature to do that we should not as the sparks are to fly 
upward, and that all our help must come from thee. 
Then, merciful Father, never leave us for a moment : 
abide with us, Lord, abide with us, thy converse sweet 
has well beguiled the tedious way ; with such a friend we 
joy to meet — we supplicate thy continual stay. 

And now, Lord, let the baptism of the Holy Ghost 
descend upon us. Give us the faith that penetrates the 
darkest cloud, that the showers of divine grace may be 
poured down upon us. Let the fire be kindled that will 
never be extinguished ; let it spread from house to house, 
to every lane and alley, till all intoxicating drinks are 
swept from off our land. 

Now, Lord, we know that we have sinned against 
heaven, and in thy sight, and are no more worthy to be 
called thy sons. 

Lord, we remember our evil ways that were not 
good ; how foolish we have been, we loathe ourselves in 
our own sight. Now, Lord, we beseech thee to listen, 
to hear and to see the desolated children, the broken- 
hearted widows, the crying mothers, and the desolation 
upon the earth, through the distilleries, the brewers, the 
whiskey shops, and the lager beer shops, killing our 
people by the thousands — thus through their knowledge 
our weak-minded people perish, for whom Christ died. 

Would it please thee, Lord,, that the great God may 
interpose in our behalf, in the restoring those whom 
thou hast created, at least to be good citizens. 



356 



THOUGHTS ON VARIOUS SUBJECTS. 



And now, Lord, we do not ask this for any righteous- 
ness in us, for we know we are a sinful people, but we 
ask for the sake of our Lord Jesus Christ, who bore the 
smites and thorns for the sake of him who died for these 
people. 

Now t , Lord, thou who turneth the hearts of kings, let 
it please thee to turn the hearts of our Presidents, our 
Congressmen, and all of our Representatives, as well as 
the Governors, Kings and Emperors, against this deadly 
poison, until every distillery may be swept from off all 
lands. 

Hasten on the time, Lord, when our card-players 
will become ministers around thine altars : that our 
officers may be made peace, and our exactors may be made 
righteous ; when violence shall no more be heard in our 
land ; wasting nor destruction within our borders. That 
our sun may no more go down, the Lord being our ever- 
lasting light, when the clays of our mourning shall be 
ended ; when thy people shall be also all righteous, and 
inherit the land forever. 

Now, unto him who redeemed us through 1 ' his blood, 
and is able to keep us from falling, be honor and power 
everlasting. Amen. 

Then, as I must close, I would recommend the reader 
to the writings of those holy men that are better learned. 
Thus the history of Joshua Thomas, of Tangiers Island, 
one of the best men in the world ; Taylor, the street 
preacher of California ; also Peter Cartwright. No family 
that is able to have fchem, should ever be without them. 

I would mention also, Jesse T. Peck, J. A. Wood, 
the Guide to Holiness, The New Testament Standard, 
and others, all so well known, not much need of men- 



357 



tioning them in this place. Also, that of Wesley, 
Fletcher, and Adam Clarke ; these stand the higher 
with me on account of their zeal in their labors for me 
before I was born. 

I do not look upon those great men as having longer 
heads than others, but rather that they become what 
they were by their hard digging, through their zeal and 
labor for their Master. 

There are, I suppose, thousands that' remain in idle- 
ness and drunkenness, that are of no use to Church or 
State. Had they have had the fear of God before their 
eyes, and labored with that zeal as they did, they might 
have been just such men as they were. But such is the 
case, they refuse to obey, and they become not worth the 
horse they ride upon. Yea, worse than useless, a pest to 
those around : and it is thus they are often brought so 
suddenly before the great Judge of all. 

One more word, dear reader,, that is : my race is almost 
run : let me ask you, are you one of these, still in your 
careless career ; will you come to Jesus just as you are — 
just now ; then, whether your besetting sin is liquor, or 
whatever it may be, he will enable you to overcome 
them all — to hate your past life, love righteousness, and 
at last take you home to glory. 



THE END. 



CONTENTS. 



Preface 3 

Various Articles 8 

Perfection 50 

Regeneration 82 

What is a Christian..... 110 

Faith 125 

Good Works... 127 

Predestination , 156 

Nature of Conscience 168 

Baptism 178 

Remarks on Hebrews, 10: 14 180 

On the Eternal Sonship of Christ 185 

Remarks on Romans, 7 : 24 192 

Antinomianism , 200 

Remarks on John, 15: 2 211 

Remarks to the School Children 217 

Remarks on Matthew 225 

Remarks on Luke, 10: 41 229 

Remarks on Genesis, First and Second Chapters 233 

On the Sabbath 261 

Ross^Winans — One Religion 264 

Religion — What is it ? 293 

Remarks on Corinthians, 5: 17 297 

Different Articles 806 

Principles 320 

On thr Resurrection of the Dead, Corinthians, 15 : 35 336 




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